m 



ALATHIASIS 

OR 

PRINCIPLES OF CHRISTIAN HYGIENE 

DESIGNED AS 

A STUDY OF SCRIPTURAL HEALING 

AND INVOLVING 

A MEDICO-LEGAL VIEW OF 
CHRISTIANITY 



BY 

LIST0N.MCMILLEJM;, M. A. 

COUNSELOR-AT-LA^. 



FIRST EDITION. 



r £t\ Published by the Author. 




OSKALOOSA, IOWA. 

NICHOLSON & WILSON, Printers, 

1895. 



.Mzr 



Entered according to act of Congress in the year i8q5, 

By LIS TON Mc MILL EN, 

in the office of the Libraria?i of Congress, at Washing- 
ton D. C. All rights reserved. 




LC Control Numbe 




PREFACE. 



"Al-a-tJiY-a-sis" is a word derived from aFathas-truth ; 
iasis remedy ; and is used in this work to mean, truth as 
applied to spiritual and physical hygiene; and implies all 
that is involved in the phrase, Christian Hygiene. 

There are many systems for the prevention and heal- 
ing of disease, having in them more or less power. And 
none should be condemned, that meet with any consider- 
able success. The divergent faiths in this world, seem to 
make room and demand, not only for Allopathy, Hydrop- 
athy and Homeopathy, but also for many forms of Empiri- 
cism. But whatever success may attend any of them r 
depends upon the truth they respectively contain. 

Physicians are frequently successful in the use of reme- 
dies, without understanding the alathiastic principle or 
source of power acting in or through the given treat- 
ment. An Al-a-tJn'-an seeks to know the truth governing 
such phenomena. He looks with astonishment at the 
marvelous effects of a modicum of morphine or aconite 
and wonders at the secret of its power. That secret is 
simply God working in or through the given remedy. 
And if He is so beneficent as to impart to an atom such 
dominion over pain and disease, why not directly apply 
to that same infinite Mercy, in proper cases ? 

Truth then stands at the throne of grace inquiring, first, . 
for the best remedies that Everlasting Loving Kindness 
has provided for his creatures, and second, for God him- 
self; especially when our human resource fails. 

Happy are we, if we submit ourselves to the guidance 
of the Spirit of Truth, who will guide us unto all truth, 
even to that Great Physician, who himself is a mysterious 
remedy, whose touch is life and health and peace. 



2 PRINCIPLES OF ALATHIASIS. 

That I have been helped supernaturally in the prepara- 
tion of the present work, I cannot doubt. But I cannot 
claim that I have been so aided to the extent of infallibility 
or freedom from errors. That there are imperfections in 
its arrangement, in rhetoric, in repetitions, that may be 
unnecessary; and in formulation of doctrine and in doctrine 
itself, is possible; for as shown in the fifth chapter, the 
Bible is and must always remain the only infallible stand- 
ard. 

But it is the best I can do; and I believe in what I 
have written. This faith is my justification for its publi- 
cation; for in the language of the apostle Paul: "We 
/believe and therefore speak.' 1 I cannot predicate abso- 
lute certainty of all the positions taken. Moral certainty 
is all that can be claimed for many of the conclusions 
reached. That is to say, they are true beyond a reason- 
able doubt; and by reasonable doubt, is meant a doubt, 
which from the evidence, fairly and naturally arises in the 
mind, without being sought after, captious or far-fetched. 
1 however have affirmed nothing in this work that does 
not seem to me to be either absolutely or morally certain. 
Some other hands, under divine guidance, may build a 
spiritual structure far beyond my imagination, upon the 
foundation herein laid. 



One of the most valuable features of this work is the 
development of the fact in Part First, that the " Law of 
Faith" is now in force as in the days of Christ, but often 
.operative in quantity or cqnivalcntly. 

And to me, this idea is far beyond the importance of 
Newton's Law of Gravitation, Kepler's Laws of Plane- 
tary Revolution or Edison's marvelous electric develop- 
ments; for as spirit is greater than matter, the elucidation 
<of spiritual truth must be more important than any 
possible physical development. I am frank to say that 
I would not exchange, for all that this world contains, my 



PREFACE. 3 

knowledge of the principle of equivalency or quantity as 
applied in the divine law of faith under which we live. 

-X- -x- 

That there is alathiastic power in modern pseudonymic 
Christian Science, cannot be doubted; and it seems to 
consist in its gospel of Divine love, which as seen in 
Part Second of the present work, is a remarkable means 
of grace and health and may account for the prosperity of 
many of its votaries. 

The mistake of that school consists in its failure to 
distinguish between the Subjective and Objective in mat- 
ters of faith. Its theory is that matter does not exist de 
facto; but is only what one believes to be. That is to say, 
if one believes that there is no stone wall or ditch near 
by, there is none at hand. This is true subjectively. But 
if he proceeds until he runs against the wall or into the 
ditch, he becomes conscious of their objective existence; 
and this personal-knowledge, the school in question mis- 
takes for faith-knowledge, and still insists that the 
phenomena only subjectively exist. The discussions in this 
work will serve to bring out this fallacy and refute the 
theory (producing so much fanaticism,) that all our know- 
ledge is faith-knowledge or subjective in its character. 

On the contrary it is a cardinal principle of Alathiasis, 
that there is that which is objective, especially God; of 
whom we may obtain both personal knowledge and faith- 
knowledge. 

-x- 
• * * 

Another mistake that many of the so-called Christian 
Scientists make, is in forming faith without evidence, or 
contrary to the evidence. 

An instance of this kind, well authenticated, recently 
occurred in one of our large cities. A lady imbued with 
this idea, called upon a dentist for treatment of her teeth. 
She thought that they were in a condition that pain would 
ordinarily attend the treatment. And her remedy for 



4 PRINCIPLES OF ALATHIASIS. 

the pain was to believe that the operation was painless. 
It so happened that changes had occurred, unknown to 
her, in the parts affected, so that the dentist was enabled 
to treat the case without pain. She attributed the result 
to her faith. The politic dentist did not undertake to 
disabuse her mind of her error. Not long afterwards, she 
returned for treatment of other teeth, where the nerves 
were exposed; and notwithstanding her faith and forti- 
tude, she suffered severely, and left the office in a puzzled 
state of mind. 

In this treatise, while attempting to avoid such errors 
as this, yet it is sought to point out the relation of the 
mind to pain, and thereby assist the patient as much as 
possible in the conflict with pain. But not by denying 
its existence, when in fact it does exist. 



I have referred to Christian Science as pseudonymic, 
for the reason that its name is clearly a misnomer. 

As seen in Sec. I, of the present treatise, "Science 
is knowledge systematically arranged." 

The Christian Scientists so-called, make no attempt at 
systematic arrangement of the whole of Christian know- 
ledge; not even in relation to healing disease, let alone 
other subjects. 

And if such effort were made, it could not succeed, for 
the unsearchable gospel of Christ can not be presented as 
a strict science, for finiteness cannot scientifically state 
infinity. The gospel is an ocean of truth, and men can 
navigate, but not exhaust it. t 

Whoever undertakes to scientifically state the sum and 
substance of Christianity, must be able to cast the moun- 
tains into the sea and move the islands out of their places 
and hold the ocean in the hollow of his hand; and even 
then he should wait until he had explored the heavens 
which declare the glory of God; and had visited the city 
of the living God, containing all the illustrious dead, 
of times past; the innumerable company of angels, and 



PREFACE. 5 

Christ dwelling" in glory that no man can approach unto; 
and listen to the songs of the redeemed out of every 
tongue and nation in the endless life to come; for of all 
these things does the gospel treat. 

The distinction is this: The general Providence of 
God, or that which is within the domain of human volition, 
may be treated of scientifically; i. e., the knowledge in 
the given case, may be classified and utilized, as in the 
science of Chemistry, Geology, Botany, Electricity and 
the like. These are certain forces placed at human dis- 
posal. But when we pass into the domain of special 
Providence, as in the present treatise, we strike the liberty 
or independence of God which science can neither define 
nor control; and where we are entirely dependent upon 
Divine grace; and the only approach to science in the 
matter is to collect and classify the various means of grace 
so far as they are discovered by the seeker of grace. 

An attempt of this kind is presented in this work. 

Whatever one believes to be a means of grace is to him 
law; for every consideration of expediency requires him 
to do what he believes to tend to the obtaining of divine 
mercy and grace. 

The principles of Alatliiasis, therefore, are obligatory 
upon its author; but not upon the reader, except in so far 
as he or she b'elieves them to be sustained by the New 
Testament. "Let every man be fully persuaded in his 
own mind. " 

But it should be remembered that in view of the 
inexhaustibleness of the gospel and the incoercibleness of 
God, no treatise on theology can claim to be anything 
more than quasi-scientific; and in this spirit Alatliiasis is 
written and presented to the reader; with confidence that 
to the Christian minister, the lawyer, the physician, the 
afflicted, and all who love theological research, it will be 
found useful, and in many will excite a deep and abiding 
interest. 

*- * 
While there are principles in this work that will be 



6 PRINCIPLES OF ALATHIASIS. 

new to the reader; yet there are many also that are famil- 
iar. In fact the combination of the old and the new, is 
the true method of presenting the gospel. "Every scribe 
which is instructed unto the kingdom of Heaven, is like 
unto a man that is an householder, which bringeth forth 
out of his treasure, things new and old." 

Sensationalism deals only in the new, the strange, the 
extraordinary. 

On the other hand, there are those that preach only 
that, that is old and trite. But the true preacher, while 
enforcing familiar truths will season his speech and hold 
attention with new thought; and furnish his flock with 
fresh and living water from the old well. 

LlSTON McMlLLEN; 

August. iSqj. 



ALATHIASIS. 

CHAPTER I. 

IXTRODUCTIOX. 



Sec. i. Definitions: — Knowledge is that which is 
known. 

Wisdom is the right use of knowledge. 

Science is knowledge systematically arranged. 

Philosophy is the love of wisdom, and involves the 
reason for any given phenomena. In practice it requires 
more or less system in the statement of its principles. 

Christian Philosophy is a philosophical investigation 
and statement of the principles involved in the precepts 
and practice of Christ. 

Applied Christianity means the application of Chris- 
tian Philosophy to practical life. 

Hygienic Christianity is a branch of Christian Philo- 
sophy, involving the application of Christian principles, so 
far as they relate to health of mind or body. 

Al-a-thi-a-sis is the Greek of Hygienic Christianity, 
and as seen in the preface involves the philosophy of heal- 
ing by the power of the truth. 

It is not claimed that the present work on Alathiasis 
can be regarded as a scientific treatise in the proper sense 
of that word. It might possibly, be called quasi-scientific, 
owing to the form in which the matter is presented; but, 
more than that could not be claimed for this or any other 
attempt at preaching the inexhaustible gospel. 

Sec. 2. The Purview of Alathiasis. — Relating, as the 
subject does to the claims of Christ to be both Ruler and 



8 PRINCIPLES OF ALATHIASIS. 

Healer of man, Alathiasis naturally involves a medico- 
legal view of Christianity. 

It is not however within the scope of this work to 
treat of the practice and learning of the various schools of 
medicine, such as are involved in the supplement, pub- 
lished at the end of this volume. It is however, frankly 
admitted that it is not anti-scriptural to make use of any 
remedy demonstrated to be efficient in medical practice. 

' Except where the treatment is essentially surgical in 
its character, most, if not all diseases are treated with 
alteratives and hygienic adjuncts. When drugs are used 
for these two last named purposes, they may be regarded 
as food, or quasi-food, adapted to specific conditions of 
the physical system. And the theory of this treatise is 
that we should not depend upon drugs alone; for it is 
written: "Man shall not live by bread alone, but by 
<every word that proceedeth out of the mouth of God." 

But on the other hand it is absurd to refuse to take 
proper food, when needed, whether it be in the form and 
for the purpose of medicine, or the ordinary purpose of 
.appeasing hunger or quenching thirst, and sustaining and 
strengthening the body. 

It is further written that the words of Clirist are spirit 
and life. It follows therefore that there is remedial 
agency in the realm of spirtual truth, as well as in mater- 
ial phenomena, and this is confirmed by all human 
^experience. 1 

Alathiasis therefore treats primarily of spiritual reme- 
•dies, and incidentally of the relation of the immaterial to 
the material. 



1 " In this life we are a connecting fabric and pursue the thread of any 

link between two worlds, the one of one great human interest, without 

mind and the other of matter. Our crossing and recrossing the line." — 

being is a compound of both, and Jones' Moral and Political Economy, 

our field of action reaches into the Page 5. 

confines of both. All our greatest See also Memoranda , bound as a 

interests are so interwoven, in the Supplement to Alathiasis, Sees. 82, 

texture, this warp and woof of both 87. 
realms, it is impossible to ravel the 



INTRODUCTIOX g 

The commendation of "Luke the beloved physician," 
by the apostle Paul, and his prescription of wine to 
Timothy for medicinal purposes; and the direction of the 
apostle James to annoint the sick with oil — all taken 
together inductively show that the science of medicine 
has a legitimate field, and to seek physicians in important 
affliction, is scriptural. 

Yet in all cases the blessing of God should be invoked 
upon the treatment, and thus avoid the mistake of Asa, 
who died because he sought not to the Lord, but to the 
physicians. 

Therefore, recognizing our absolute dependence upon 
God, the purview of AlatJiiasis embraces an investigation 
of the complex work of God and man, in the prevention 
and healing of disease — the part that God does being 
called Divine grace, (/. e. , springing from Divine mercy 
or favor) and the part that man does being called means of 
grace — a phrase that means, the being or doing what 
God commands its to be or to do. 

It should be especially observed that there is nothing 
in this work that is opposed to the established practice in 
surgery and obstetrics. On the contrary, the principles 
of AlatJiiasis will be found of important supplementary 
value in such cases. And in general, the design of this 
treatise is not to detract from the value of drugs, but to 
enlarge the power of the physician by an inquiry as to the 
conditions upon which Spirit-Power, both Divine and 
human, may be available as a remedial agency and by 
examining the dominion of mind over matter and as 
far as may be the relation between the physical system 
and spiritual influences. 

The following language of an eminent medical author, 
is corroborative authority for such an investigation: 

"Taking the word, Hygiene in its largest sense, it 
signifies rules for perfect culture of the mind and body. 

"It is impossible to dissociate the two. The body is 



io PRINCIPLES OF ALATHIASIS. 

affected by every mental and moral action; the mind is 
profoundly influenced by bodily conditions. 1 

"For a perfect system of hygiene, we must train the 
body, the intellect and moral faculties in a perfect and 
balanced order." 2 

The author therefore disclaims any conflict with the 
practice of medicine or surgery. On the contrary, it is 
believed that the principles of Alathiasis, when well 
understood, will contribute to the efficiency of the medi- 
cal practitioner. 

Sec. j. Basic Texts: — Whether we seek natural or 
supernatural remedies, it is manifest that the Exciting 
Cause of the given disease should be sought out and 
removed. Injurious habits are sometimes the source of 
disease; and they should of course be abandoned. 

For instance, if the use of nicotine is developing a 
disease, the tobacco habit should be broken off. So if 
any spiritual quality like impatience or lack of self control 
is producing some nervous disorder, the quality of 
patience should be cultivated. And generally if disease 
results from failure to perceive truth, the patient must 
learn the truth. This is the essence of AlatJiiasis, and in 
proportion to our growth in the alatJiiastic knowledge of 
Christ, we may expect to improve in health; for He was 
full of truth and grace and as we increase in our acquaint- 
ance with the truth, we learn to avoid those things that 

1 Wood's Medical Library of also of the undue, exertion of each 
Standard Authors, Vol. I, page 15. of the mental faculties; in fine, the 

2 See also Haven's Mental Philo- whole relation of the mind to the 
sophy, Page 24: "The physician bodily functions, and its influence 
finds in the practice of his profes- over them — a field of inquiry as yet 
sion, that in order to succeed, the but imperfectly understood, if indeed 
laws of the human mind must consti- adequately appreciated by the medi- 
tute an important part of his study — cal profession. " 

how to avoid, and how to touch, the In the same work the following 

secret springs of human action. A paragraph occurs, (page 25 ): 

■word rightly spoken is often better "Scarcely less intimate ( than the 

than a medicine. In order to com- relation between psychology and 

prehend the nature of disease he theology ) is the connection of 

must understand the effect on the psychology with the science of life." 
bodily organization of the due, and 



INTRODUCTION. n 

tend to exclude us from Divine favor, and to produce 
disease. 

Any truth therefore that has in itself prophylactic or 
therapeutic power, or is a means of grace, is to Alathia- 
sis, what the Materia Medica is to the various schools of 
medicine. 

We are taught to "grow in grace and knowledge of 
Christ; " thus showing that grace and truth go hand in 
hand. Hence it is manifest that whoever teaches error 
is an ally of disease; but the teacher of truth is a 
destroyer of disease. The mission therefore of any ala- 
thiastic physician is full of mercy, beneficence and loving 
kindness; and in no school can any physician succeed 
except in so far as he is an Alathian in spirit if not in 
name. 

Therefore three of the principal texts upon which 
Alathiasis is founded are the following: 

"The truth shall make you free." John 8:32. 

"Thy word is truth." John 17:17. 

"The Holy Scriptures which are able to make thee 
wise unto Salvation through faith which is in Christ 
Jesus." 2 Timothy 3:15. 

Sec. </. Classification. — All diseases are divided into 
three classes: ( 1 ) Those that maybe cured without the 
intervention of the miraculous power of God, by the use 
of General Providences; as for example, diet, nursing, 
bathing, medical treatment, or other agencies within our 
power; (2) Those that may be cured by the joint effort 
of God and man; and (3), such as can be cured only by 
the power of God. 

The two last involve the doctrine of Special Provi- 
dence; a phrase here used as synonymous with miracle, as 
contra-distinguished from .General Providence ; i. e. the 
Laics of Nature, ordained by the Creator. 

This distinction may however be more in appearance 
than real; for it is difficult to conceive of anything exist- 
ing independent of the will of God; as it is manifest that 



12 PRINCIPLES OF ALATHIASIS. 

the Divine being either suffers or does all things. Mor- 
phine for example, may be merely a medium for the 
exhibition of Divine power, rather than the remedial force, 
inhering in the atom itself. * 

Miracles and the Laws of Nature may be merely dif- 
ferent methods of work of the same omnipresent Worker. 

Sec. 5. Danger of Tempting the Lord. — In this connec- 
tion it should be remembered that we should not resort to 
Special Providence to the neglect of the General Provi- 
dence of God. In other words we should not ask God to 
do what we can reasonably do for ourselves, through the 
power that the Creator sees proper to manifest in or 
through us, and the phenomena at our disposal. To expect 
Divine supererogation is a species of temptation that 
Christ avoided on the pinnacle of the temple, when in 
response to the suggestion that He should invoke a wanton 
exhibition of supernatural power, by casting himself 
down to what would be certain destruction, except for 
angelic interference, He adopted and re-enacted the 



1 Silliman's Physics, Section 5. — By experiment he learns that he can 

"From the axiom that every event also, by suitable appliances, call 

must have a cause, the mind natur- into action, where he pleases, cer- 

ally passes to the recognition of cer- tain other forces, otherwise dormant, 

tain powers or forces in nature which he calls chemical, or physical, 

adequate to account for the according as they do, or do not, 

observed phenomena. Thus we involve an essential change in the 

refer the fall of bodies to the earth, nature of the materials employed, 

to force of gravitation — the strength Both his consciousness and experi- 

of materials, to the force of cohesive ence inform him that all these mani- 

attraction — the directive power of festations of force result from the 

the compass-needle, to the earth s voluntary but mysterious action of 

magnetism the evaporation of mind upon matter. He is thus led 

water to the action of heat — the to the unavoidable conclusion that 

combustion of a fire to the action of those great phenomena of nature, 

oxygen on the elements of the fuel, over which he has no control, must 

or to the force of chemical affinity. have their origin also in the volitions 

Man exercising his volition walks, of a Supreme Ruler. Force and 

or strikes a blow — examples of the will thus become related terms, 

mysterious connection between and we are compelled to regard the 

spirit and matter, of the conscious forces of nature, as they are usu- 

exercise of mechanical force. By ally styled, as only the outiuard 

the use of a lever or screw he trans- and visible manifestations of the 

mits or multiplies his force at will. mind of God. 



INTR OD I 'C TION. 1 3 

eternally true maxim of the Mosaic Economy: "Thou 
shalt not tempt the Lord thy God." 

We should thereforedo what we can for our preserva- 
tion and welfare; do with our might what we find to do; 
and use every natural resource within our reach. 

Let us then observe the principles of good ventilation, 1 
bathing 2 and temperance; be clothed and sheltered 
properly; avoid unnecessary exposure; and make use of 
any remedy demonstrated to be efficient in the practice of 
medicine. 

Under the spirit of the injunction: "Prove all things; 
hold fast that which is good," we may even take remedies 
empirically, or by way of experiment. 

On the other hand, we should follow the example of 
Christ, and ask the blessing of God, upon any of the 
general providences that we may employ; for in the figure 
of the vine and the branches, Christ says: " Without me, ye 
can do nothing;" i. e., we are as dependent upon God as 
the branch upon the vine; but in the language of the 
apostle Paul: "Through Christ strengthening me, I can 
do all things." 

See. 6. Co-operation of the Human and Divine. — 
Many diseases do not readily yield to ordinary medical 
treatment; and hence, especially in relation to the second 
class mentioned in Sec. 4, the co-operation of Divine 
grace with the work of man is the scriptural ideal. 

Of course if there is nothing we can do, that is no 
reason why we should not seek Divine aid. Even if the 
case is clearly in the third class mentioned in Sec. 4, the 
more helpless we are, the greater is the reason for appeal- 
ing to God. But generally there is something that we 
can do; and in such cases mutual helpfulness or co-work- 
ing is the relation that should exist between God and 
man. 

1 The principles of Hygiene are Hence the Apostle Paul teaches that 
enjoined in the Supplement in this in coming to God, we should have 
volume, See Sees. 37, 38, 39, 40. "our bodies washed with pure 

2 A good bath is conducive both to water." ( Heb. 10:22.) 
health and a religious frame of mind. 



i 4 PRINCIPLES OF ALATHIASIS. 

While the Divine Being invites us to come to the 
throne of grace for help, and the Lord is said to be our 
helper, yet the angel of the Lord cursed Meroz bitterly, 
because its inhabitants came not to the help of the Lord 
against the mighty. 

One of the chief Missions of AlatJiiasis is to ascertain 
as far as may be the conditions or principles involved in 
this Divine quasi-partnership with man. 

Sec. J. Miraculous Power not Extinct. — An underly- 
ing truth of the system here taught is, that God exists 
and that the age of miracles or Special Providence has not 
passed away. The tenor of the sacred writings is that 
God will hear and answer prayer; and the practice of the 
Christian Churches in encouraging public and private 
devotion is based upon the same thought. 

But at this point, there is danger of fanaticism. A 
frequent mistake on this subject, consists in assuming 
that the same reason exists now for the exercise of 
Divine Power, supernaturally, as in the days when Christ 
and his apostles \^ere laying the foundation for a religious 
faith that should endure throughout all time. 

While no doubt incidentally, the miracles of Christ 
served the purpose of mercy and grace to those who were 
healed, yet the tenor of such scriptures as will be found 
in Heb. 2:4; John 10:98, 14:11, it is believed, shows that 
the main object of those wonderful works was to establish 
that Jesus was the Christ and Son of God. 

No such reason for miracles exist in these modern 
days; for the reason that the Bible, including its origin, 
growth and preservation, is a greater miracle than any 
wonder recorded in it; and is sufficient proo'f of all its 
affirmations. Hence those that will not hear the scrip- 
tures, would not believe "though one rose from the 
dead. " (Luke 16:31.) 

Whatever miraculous energy then is exhibited in these 
modern days, must be upon an entirely different basis, 
and for other reasons than that principally governing 
in the primitive church. 



INTRODUCTION. 15 

There is however, abundant reason for believing-, that 
we may expect Divine blessing upon obedience to both 
spiritual and physical truth; especially along the line of 
the exercise of certain spiritual qualities in which the 
God of truth delights; and these it is the mission of the 
Alathian to discover. 

Sec. 8. The Mystery of Afflict ion. — From what has 
already been said, it is manifest that in dealing with dis- 
ease, whether of mind or body, regard should be had to 
the origin of the affliction; because one important step in 
therapeutics is, to remove the exciting cause. We may 
not be able in all cases, to ascertain the origin of a given 
ailment, because affliction, as well as all other phenomena 
is involved in more or less mystery. Neglect of the truth 
however, is no doubt connected with the origin of most 
diseases; because the tenor of the Scriptures teaches that 
the God of Truth has made our minds and bodies to be 
healthy when we are in harmony with the truth. Con- 
sidering however, the mystery in which our race is 
involved, it must be admitted that there may be excep- 
tions to this general rule. 

Among the reasons for affliction, other than neg ( lect 
of the truth, are the trial of faith; the development of 
patience, fortitude and submission; the furnishing of 
inducements for the study of mental and physical science; 
and the creating of the avocation of the physician, and 
also for the glory of God; as is the case of the man, whose 
blindness from birth, Christ explained upon this principle. 

In the progress of this work, some light will be thrown 
upon many of the phases of this question; but it must be 
confessed that the Mission of Suffering is practically an 
inexhaustible subject. 

Sec. p. Two Sources of Information. — All knowledge 
is of two kinds, viz: personal knowledge and faith-know^ 
ledge. One who has been in any given city, has personal 
knowledge that there is such a city: 

He may also know of another city that he has not 
been in, through the abundance of evidence of its exist- 



1 6 PRINCIPLES OF ALATHIASIS. 

ence. This faith-knowledge may be much more satisfac- 
tory than the possibility of personal knowledge; for by 
taking the testimony of credible writers we may obtain a 
much better idea of a distant city than we can ever hope 
to acquire by personal observation. Yet personal know- 
ledge is sometimes superior to faith-knowledge. As in 
the case of the Queen of Sheba,when she said to Solomon, 
" It was a true report which I heard in mine own land of 
thine acts and of thy wisdom. Howbeit,/ believed not their 
words, until I came, and mine own eyes had seen it: and, 
behold the one -half of the greatness of thy wisdom was 
not told me. " 

On the other hand in the absence of personal inspec- 
tion, faith-knowledge is an important means of informa- 
tion. No one, in these modern days has personal know- 
ledge of the assassination of Caesar, and his pathetic 
appeal to his betrayer: " Et tu Brute; " nor of the cruci- 
fixion of Christ, after his betrayal by the kiss of Judas; 
yet we may have faith-knowledge of those great events in 
ancient history, as well as of Washington and the treason 
of Arnold in modern history, on account of the mass of 
evidence of these great historic facts. 

But our faith-knowledge is based upon our personal 
knowledge. The latter is very much circumscribed, it is 
true; but it is our knowledge of the known that enables 
us to judge of the evidence of the unknown. In fact, the 
chief practical function of the intellect, as hereafter shown, 
is the formation of faith in the unseen or distant, by 
weighing "the evidence of things unseen " in the light of 
that which is seen or at hand. 

Personal knowledge relates to the objective. Faith- 
knowledge is subjective . 

The objective is any fact, whether I believe it to be 
a fact or not. 

The subjective is that which I believe to be a fact, 
whether it be a fact or not. 

What I believe to be true, is to me subjectively true, 
although it may be false in fact. That is to say under 



INTRODUCTION. 17 

the law of faith I proceed as though my false faith is 
true. Multitudes of our race have been and are thus 
governed by some form of delusion; especially in matters 
of both science and religion. 

We can only progress where the objective and subject- 
ive harmonize; i. e., where what is believed to be true is 
true in fact. All the conflicts in this world have 
resulted from the attrition between the objective and sub- 
jective; or the correction of the subjective by the object- 
ive. 

The power and prevalence of the subjective at one 
time led Philosophers to hold that there was no objective. 
That nothing exists except what we believe to exist. 
These Absolute Idealists held that the notion we have of 
external things is purely subjective, having no external 
counterpart, no corresponding outward reality. But the 
view generally held now by psychologists, is that in per- 
ception, we have direct cognizance of a real external world. 
An interesting account of the history of this discussion is 
given in Haven's Mental Philosophy. The mystery is, 
how this exploded fallacy of absolute idealism could 
revamp itself in the form of modern pseudonymic CJiris- 
tian Science] 1 and by holding that nothing is objective and 
all is subjective, reduce the cross of Christ to a myth and 
his resurrection to a fable and thus expose its votaries to 
all manner of vagaries and lead many of them into such 
fanatical utterances and practices, as to bring the idea of 
Christian Hygiene into disrepute. 

Sec. 10. Three Sub-divisions of Alathiasis. — A 
*mysterious trinity is manifested in all phenomena of 
which we can obtain any knowledge. In anatomy we find 
the head, trunk and extremities; in physics, the solid, 
liquid and gaseous states of matter; in imponderables, 
the co-relation of heat, light and electricity; in astronomy, 
the sun, moon and stars; in the family, father, mother and 

1 See the preface to this work for pseudonymic to this sect, 
the reasons for applying the term 



i8 



PRINCIPLES OF ALATHIASIS. 



child; in government, the executive, legislative and judi- 
cial departments; all pointing to the invisible Trinity, 
Father, Son and Holy Spirit: for " The invisible things of 
God are clearly seen from the creation of the world, 
being understood from the things that are made." 1 

So man has a threefold nature, consisting of the intel- 
lect, sensibilities and the will; 2 and therefore the natural 



1 Roms. 1:20. 

2 Haven's Mental Philosophy, pages 
30-31. "We shall find that numer- 
ous as the forms of mental activity 
may at first sight appear, they are 
all capable of being reduced to a 
few general and comprehensive 
classes. 

The first form of Mental 
Activity. I sit at my table. Books 
are before me. I open a volume, 
and peruse its pages. My mind is 
occupied, its activity is awakened; 
the thoughts of the author are trans- 
ferred to my mind and engage my 
thoughts. Here, then, is one form 
of mental activity. This one thing 
I can do; this one power I have — 
the faculty of thought. 

The Second Form. — But not this 
alone: I am presently conscious of 
something beside simple thought. 
The writer, whose pages I peruse 
interests me; I am amused by his 
wit, moved by his eloquence, 
affected by his pathos; I become 
indignant at the scenes and charac- 
ters which he portrays, or, on the 
contrary, they command my admira- 
tion. All this by turn passes over 
me, as the fitful shadows play upon 
the waters, coming and going with 
the changing cloud. This is not 
pure thought. It is thought accom- 
panied with another and quite dis- 
tinct element, that is feeling. This 
power I also have; — I can feel. 



A Third Form. — And not this 
alone. The process does not end 
here. Thought and feeling lead to 
action. I resolve what to do. I lay 
down my book, and go forth to per- 
form some act prompted by the 
emotion awakened within me. This 
power also I have; — the faculty cf 
voluntary action or volition. 

These three Forms Comprehen- 
sive: — Here, then, are three grand 
divisions or forms of mental activity 
— thought, feeling, volition. These 
powers we are constantly exerting. 
Every moment of my intelligent 
existence I am exercising one or the 
other or all of these faculties. And 
what is more, of all the forms ci 
mental activity, there is not one 
which does not fall under one or 
another of these three divisions — 
thought — feeling — volition. Every 
possible mental operation may be 
reduced to one of these three things. 
We have, then, these grand depart- 
ments or modes of mental activity, 
comprehensive of all others: Intel- 
lect, or the faculty of simple 
thought; Sensibility, or the faculty 
of feeling; Will or the faculty 0/ 
voluntary action. 

Under these leading powers arc 
comprehended subordinate modes cf 
mental activity known as faculties 
of the intellect, or of the sensibility, 
or of the will." 



INTR OD UC TION. 1 9 

order in the presentation of an analytical view of Hygienic 
Christianity is under three heads: (1) Faith; (2) Love; 
(3) Good Works; having relation respectively to the 
mind, heart, and will — it being a generally recognized 
fact that there is an intimate relation between spiritual 
conditions and disease of the body, and vice versa; 
and that all wisely directed efforts to bring these triune 
faculties into harmony with the truth, both tend to health 
and are means of grace. It is all summed up in the 
apothem of the apostle Paul, "Faith which worketh by 
love availeth." 1 This adage is a sublime generic state- 
ment of the essence of Applied Christianity. 

1 Gal. 5:6. 



PART FIRST. 
FAITH. 



PART FIRST. 

INTELLECTION. 

FAITH. 

CHAPTER II. 

CONSTITUENT ELEMENTS. 



Sec. ii. Faith Defined and Illustrated: — As used in 
the New Testament, Faitli is the assent of the mind to a 
given proposition based upon evidence, in the exercise of 
reason. * There is no instance in the scriptures of any one 
being required to believe any alleged fact, without evi- 
dence. 

The proofs in relation to the resurrection of Christ 
illustrate this subject. When Christ upbraided eleven of 
his disciples for their unbelief in his resurrection, 2 the 
rebuke was demanded by the wonderful amount of evi- 
dence that they had rejected: (i) He had told them He 
would be raised from the dead; (2) His sepulcher had 
been opened, though sealed with the Roman seal; and 
( 3 ) He had appeared to Mary Magdalene and two others, 

1 This is also the rule of the Com- at meat and upbraided them with 
mon Law. their unbelief and hardness of heart 

Wharton's Evidence, Vol. 1, Sec. 1. because they believed not them 

Whitaker vs. Parker, 42 Iowa, 588. which had seen him after he was 

2 Mark 16:14. "Afterward he ap- risen." 
peared unto the eleven as they sat 



24 PRINCIPLES OF ALATHIASIS. 

and they had told the eleven of his resurrection. Instances 
such as these with which the scriptures abound, make it 
apparent that evidence is essential to scriptural faith; 
otherwise Christianity rests on no better foundation than 
the credulity of paganism. 

The ideal Christian avoids credulity on the one hand 
and infidelity on the other; but believes any given pro- 
position upon a reasonable amount of evidence. 

The failure to observe this principle has been an im- 
portant exciting cause of affliction and disease from the 
beginning of human history. The first of our race in the 
garden of Eden did not believe God, and curses were sent 
upon them and their posterity corroborative of the stern 
truth of the word of God. 

Unbelief destroyed the Israelites in the wilderness, 
forty years, and scattered their faithless posterity, from 
the destruction of Jerusalem, by Titus, down to the present 
day, among all nations. * 

Unbelief has deprived the sick of the help and com- 
fort implied in the numerous invitations to pray in afflic- 
tion; 2 and has robbed multitudes of professing Christians 
of the rest and peace that God has provided for his people, 
and driven some to insanity. 

Recognizing the need of evidence, the Son of God was 
sent into the world to be a "faithful witness" 3 of Divine 
truth. But many have treated his testimony, like our 
Courts deal with the evidence of a witness whose general 
reputation for truth and veracity is shown to be bad, in 
rejecting it, unless corroborated. i 

1 Heb. 3:17. "But with whom Heb. 4:16. "Let us therefore 
was he grieved forty years? Was come boldly unto the throne of grace, 
it not with them that had sinned, that we may obtain mercy, and find 
whose carcases fell in the wilder- grace to help in time of need." 
ness ? And to whom sware he that 3 Rev. 1:5. "Jesus Christ, thefaith- 
they should not enter into his rest, ful witness, the first begotten of the 
but to them that believed not ? " dead, and the prince of the kings of 

See also Deut. 18:37. J er - 29:18. the earth." 
Math. 24:37. Roms. 11:15. 4 Wharton's Evidence, Vol. 1, Sec. 

2 James 5:13. "Is any among you 571. 
afflicted let him pray." 



FAITH. 25 

Hence much of the affliction of this world is in the 
nature of corroborative evidence of what Christ taught. 

If we believe Christ, we will obey his precepts and 
avoid the affliction resulting from the violation of the truth. 
Otherwise the corroborative suffering arising from neglect 
of Divine teaching is essential to develop in us faith that 
Christ is a reliable witness. x 

God and his Son, the prophets and the angels may 
testify that neglect of truth is costly; but without corrob- 
oration, this world is disposed to treat these heavenly wit- 
nesses, as of no repute. Like Thomas they say: " Except 
I shall see in his hands the print of the nails and 
thust my hand into his side, I will not believe." 

In rebuking this faithless disciple, after furnishing him 
the evidence demanded, Christ plainly disclosed that a 
proper faith is based upon evidence, and affirmed the 
blessedness of those who can believe Divine truth upon 
the uncorroborated word of God, or his accredited mes- 
sengers: ( 'Thomas because thou hast seen, thou hast be- 
lieved; blessed are they that have not seen and yet have 
believed." 

The same truth was developed in the case of Zacharias 
when the angel told him that he should be the father of 
the forerunner of the Lord: "And Zacharias said unto 
the angel, whereby shall I know this ? for I am an old man 
and my wife well stricken in years. And the angel, 
answering, said unto him, ' I am Gabriel, that stand in the 
presence of God; and am sent to speak unto thee, and to 
show thee these glad tidings. And behold thou shalt be 
dumb, and not able to speak, until the day that these 
things shall be performed, because thou bclicvest not my 
words."' 9 ' 

The case of Sarah furnishes another instructive illus- 
tration of this subject. When she overheard the Lord 
promise Abraham that she should bear a son, she laughed 
within herself because she was old and stricken in years. 

1 John 20:25-29. Roms. 2.8-9; 6:23. 17:2. Gal. 2:7. Psalms 22:6. 
Prov. 13:15, Math. 23:14. Luke a Luke 1:20. 



26 PRINCIPLES OF ALATHIASIS. 

"And the Lord said unto Abraham, wherefore did Sarah 
laugh, saying, shall I of a surety bear a child, who am old? 
Is anything too hard for the Lord? At the time appointed 
I will return unto thee, according to the time of life, and 
Sarah shall have a son. Then Sarah denied, saying, I 
laughed not; for she was .afraid. And he said, nay; but 
thou didst laugh." x 

Thus it is seen that the unbelief of this aged woman 
culminated in a falsehood, and the mortification of detec- 
tion in her attempted deceit. This severe corroborative 
experience however developed faith, for the apostle Paul 
says: ' ' Through faith also Sarah herself received strength 
to conceive seed, and was delivered of a child when she 
was past age, because she judged him faithful who had 
promised." 2 

Sec. 12. Logic Essential to Christian Faith. — Strange 
as it may appear the popular conception of Christianity is 
that it requires Christians to lay aside reason in the forma- 
tion of faith. This heresy has even crept, to some extent, 
among many who are professed followers of Christ. This 
arises from the fact that the common idea of faith is 
simply a good definition of credulity. On the contrary, 
as shown in the last section, the proper definition of faith 
includes the idea of the exercise of reason. 

Christ was an excellent logician. He was reason 
manifest in the flesh. ' ' In the beginning was the word ( logos 
— logic, reason, wisdom, speech,) and the logos was made 
flesh and dwelt among us, full of truth and grace." In 
other words, reason, of which logic is the essence, is one 
of the attributes of God, and without reason God would 
not be a Divine Being. 

The word "why" occurs frequently in the New 
Testament. Christ often used it. He was peculiarly 

pleased when anyone would reason with Him, 4 and he 



1 Gen. 18:10-15. 3 John 1:1-14. 

2 Heb. 11:11. * Matt. 8:8; 15:27. 



FAITH. 27 

appreciated a word fitly spoken, as being "like apples of 
gold in pictures of silver." l 

The Holy Spirit within him said: "Come now, and let 
us reason together. Though your sins be as scarlet they 
shall be as white as snow; though they be red like crim- 
son, they shall be as wool. ' ' 2 The apostle Paul, ' ' reasoned 
of righteousness, temperance and judgment to come." 3 
He also went as his custom was, into a synagogue of the 
Jews in Thessalonica" and three Sabbath days reasoned 
with them out of the Scriptures, "opening and alleging, 
that Christ must needs have suffered, and risen again 
from the dead. " * 

At Athens his spirit was stirred within him, when he 
saw the city wholly given to idolatry. Therefore he 
"reasoned in the synagogue with the Jews, and with the 
devout persons, and in the markets daily with them that 
met with him. " 5 

With such conspicuous examples before us let us seek 
that spirit of a sound mind that was in Christ. 

No man can have a properly constructed faith, unless 
he is a reasonable man; for as above seen reasonableness 
is of the essence, of any abiding faith. 

The assent of an unreasonable mind to the truth of 
any unseen fact, is simply credulity. 

Yet where the credulous assent happens to be the 
truth, it is quasi-faitlr, and thus credulous adults under 
the ' 4 Laiv of Faith ' ' get the benefit of Christianity so 
far as they receive or assent to its truths. 

Upon this principle it is wise to train up children, in 
their credulous years, in the nurture and admonition of 
the Lord; for quasi-faith, where it happens to be right, 
bears good fruit. 

The danger to be guarded against in all these credu- 
lous cases is the shipwreck of the weakly founded assent, 



1 Prov. 25:11. 4 Acts 17:3. 

2 Isa 1:18. 6 Acts 17:17. 

3 Acts 24:25. 



28 PRINCIPLES OF ALATHIASIS. 

by some adverse wind pending the transition from quasi- 
faith K.o faith-proper. 

The disciples seemed to appreciate some such danger 
as this, when they said: ''Lord increase our Faith." 
And so the father of the dumb child prayed: "Lord I 
believe; help thou mine unbelief." 

That is to say, as to any important proposition of fact, 
presented for our credence, we need all proper evidence, 
and power to reasonably examine and weigh it; because 
faith may be weak either from lack of evidence, or lack 
of power to examine it. On the other hand the unbeliev- 
ing i. e., those who unreasonably reject evidence maybe 
given a quasi-faith, as in the case of Thomas, cited in 
the last section. 

His personal knowledge from inspection of the risen 
body of Christ, removed his unbelief as to his resurrection; 
and caused him to confess: "My Lord and my God;" 
thus resulting the same as faith-proper. 

This personal knowledge may therefore be called quasi- 
faith; i. e., it has some of the qualities of faith, so far as 
producing results is concerned; and it arises from evidence", 
though personal in its character. 

Recognizing that this personal knowledge is quasi-faith, 
Christ said to Thomas: "Because thou hast seen me thou 
hast believed; blessed are they that have not seen, and 
yet have believed;" i. e., Thomas with all his marvelous 
personal knozvledgc or quasi-faith, was not as blessed as 
those possessing faith-proper ; because they by nature are 
more reasonable than he was. 

On the other. hand, an infidel in these modern days is 
much more unreasonable than Thomas was; for the reason 
that in rejecting the evidence furnished in the Scriptures, 
corroborated by all present and past time and future hope, 
he rejects incalculably greater evidence than Thomas 
rejected. 

Sec. ij. The Assent of Faith. — Thus far we have con- 
sidered two of the essentials of faith, namely; evidence and 
the exercise of reason thereon, or as commonly called in 



FAITH. 



29 



our courts, weighing the evidence. The third and last 
quality remains to be considered in this section, and that 
is the assent, involved, in forming conclusions. 

There is no doubt that there are cases where the evi- 
dence is so strong as to compel assent to the proposition 
or fact affirmed; and on the other hand there are many 
allegations of fact, the evidence of which is so meager 
that it is impossible or exceedingly difficult to believe 
them. In these two classes of cases we are neither enti- 
tled to credit nor responsible for our faith; as we cannot 
properly speaking help what we believe in such cases. 

But to a limited extent, the human will has power to 
assent to or dissent from a given proposition; and this is 
true in that class of cases, where the evidence is 
not overwhelming, but yet sufficient. 

In such cases we are or may be responsible for our 
faith. If a judge or jury neglect or carelessly examine 
the evidence, offered or introduced, they are unfaithful 
and responsible. 

And if the people neglect the evidence within their 
reach in regard to questions arising in the course of poli- 
tics they are certainly blame-worthy. 

And the same is true in matters of religion. Reason- 
able effort will enable one to arrive at religious truth. 
The Judge of all the earth knows whether we are properly 
diligent in this direction, and will deal with us accord- 
ingly. If we are remiss in this respect we alone are 
responsible for the irreligion or false religion into which we 
fall. Surely God is not to blame. 

One chief trouble in assenting to the truth is preju- 
dice. This is well understood in our courts; and hence the 
law contains many devices to secure impartial and unprej- 
udiced jurors. In politics the greatest enemies of the 
truth are those adversely interested. 

So in religion, prejudice exists in many minds against 
Christ, for reasons arising from distortion of the Scrip- 
tures, hereafter discussed; and hence they do not assent 
to the truth of the Christian religion. The Ephesians 



30 PRINCIPLES OF ALATHIASIS. 

rejected it because their idolatrous craft was endangered 
by it. 1 

It is sufficient to say at this time, that if we would form 
true faith, we must endeavor to lay aside our prejudices, 
weigh the evidence frankly, and endeavor to be reason- 
able in assenting to or dissenting from the various pro- 
positions of fact submitted for our consideration. 

The power to reach conclusions, or form judgments 
lies at the foundation of much important faith-knowledge. 
Assenting and dissenting are of the essence of this power. 
The existence and exercise of this will faculty is a mys- 
tery that we may not fully explore; for as we progress in 
the investigation, we are liable to strike the mystery of 
God himself, working in the human soul, to will and to 
do his good pleasure. 2 But the mystery involved should 
not prevent us from -recognizing that in many cases we 
may accept or reject this or that proposition of fact; and 
our welfare is dependent upon making a proper use of this 
power. 

1 Acts 19:23-28. "A certain man which are made with hands. 

named Demetrius, a silversmith, So that not only this our craft is 

which made silver shrines for Diana, in danger to be set at nought; but 

brought no small gain unto the also, that the temple of the great 

craftsmen. goddess Diana should be despised, 

Whom he called together with the and her magnificence should be dis- 

workmen of like occupation, and said, troyed, whom all Asia and the world 

Sirs, ye know that by this craft we worshippeth. 

have our wealth. And when they heard these say- 
Moreover, ye see and hear, that ings they were full of wrath, and 

not alone at Ephesus, but almost cried out saying, Great is Diana of 

throughout all Asia, this Paul hath the Ephesians." 

persuaded and turned away much - See Sec. 194. 

people, saying that they be no gods, 



CHAPTER III 



IMPORTANCE OF FAITH. 



Sec. i/j-. A Source of Knowledge and Power. — Much 
of the truth with which we become acquainted, comes to 
us through the exercise of the faith quality. We utilize 
the history of the past through faith, accepting that which 
is established by the evidence and rejecting that which the 
testimony does not sufficiently sustain. 

It is surprising how much we "walk by faith" in all 
departments of life. The business of courts rests almost 
wholly upon faith — much of the time being occupied in 
taking testimony for the purpose of forming a true faith as 
to the various causes submitted for judgment. In many 
cases the physician is influenced by testimony both in the 
diagnosis and treatment of disease. 

And so with the banker, the merchant, the farmer, 
the mechanic — they are more or less required to take and 
weigh evidence in discharge of their respective callings. 
There is then nothing unnatural in the doctrine of the 
Scriptures that the proper exercise of the faith quality in 
matters of religion is both a means of grace and conducive 
to health of both mind and body. 

A remarkable summary of the cases bearing upon the 
question of the power of the exercise of faith will be found 
in the eleventh chapter of Hebrews. 

Sec. i§. The Law of Faith. — It is an exceedingly 
important truth that our conceptions of God have much to 
do with our condition in life. More or less modified, the 
dominating principle of the universe, is: "According to 



32 PRINCIPLES OF ALATHIASIS. 

your faith, be it unto you." (Math. 9:29). It is the 
nature of God to carry out the verdicts existing in each 
human soul, concerning the divine power and nature; and 
hence if our faith is wrong, more or less trouble must re- 
sult. This faith-law, however, seems from the teachings 
of the apostle Paul to be modified by mercy; for he says 
in the epistle to the Romans: " God hath concluded them 
all (both Jew and Gentile) in unbelief that He might have 
mercy upon all. " 

Christ himself sometimes acted, where there was little 
or no faith. A notable instance of this, was, when he and 
his disciples were in a ship out in the sea, and a tempest 
arose while he was asleep. And his disciples awoke him 
and exhibited the plainest distrust by asking him if he 
did not care whether they perished or not. And He arose 
and rebuked the wind, and called attention to their lack 
of faith by saying to some: " O, ye of little faith;" and 
to others, " how is it that ye have no faith ? " This shows 
that God can act in the absence of faith; and if He had not 
acted when there was no faith, this world would have been 
lost; for when Christ came, there was little or no faith in 
the hearts of men. 

The distinction between the two cases seems to be: 
Where a man is in a state of unbelief, whatever divine 
blessing comes to him is purely a matter of mercy and 
grace. But where a man has faith in God, he has some- 
thing in the nature of a legal right, to be blessed accord- 
ing to his faith. Hence the apostle Paul says: "Be not 
slothful, but followers of them who through faith and- 
patience inherit the promises." The word inheritance 
involves the idea of legal right. God is bound by the 
behests of his own justice and holiness to honor our faith 
in Him. Hence the apostle Paul speaks of those who are 
children in the household of faith, as being heirs of God, 
and joint heirs with Jesus Christ. 

But this faith law has its sterner side; for under it as 
above suggested, if our faith is wrong disaster does and 



IMPORTANCE OF FAITH. 33 

must result. Although in many cases the ruin is more or 
less modified by Divine mercy. 

But under the "law of faith," if our logic leads to a 
conclusion that substantially makes God out a liar or 
fiendish, greater or less diabolism or demonia will attend 
our situation in life, until through Divine grace more light 
is given and nobler faith or clearer conception of truth 
is developed. Hence under the faith-law, if a nation 
believes in a risen Christ, that faith will bear the fruit 
known as Christian civilization. But where the gospel is 
not preached, the faith of the people will manifest itself in. 
the cruelties of pagan civilization or barbarism. 

There is a distinction in the operation of the Law of 
Faith that should be noted, viz'. During the short period 
that Christ dwelt among men, in the flesh, relief was 
granted in quality: i. e. specifically followed an affirmative 
answer to the question: "Believe ye I am able to do 
this} 1 ' 

But since the apostolic age, the faith-law ^ in its oper- 
ation often takes the channel of quantity rather than qual- 
ity. Relief better than or superior to the specific faith is 
granted, and thus the failure of grace in quality is made 
up in quantity. 

It seems to have been the Divine design, for faith pro- 
ducing purposes, and the unapproachable glory of Christ 
that his days in the flesh should be transcendently bright; 
and hence the faith-law bore fruit in quality. And men 
were dealt with as specifically as they believed. The blind 
saw, the lame walked, the dead were raised. 

Since that day, in fulfillment of the prophecy of 
Christ, that believers should do greater works than He 
did, mightier faith-works have been and are being accomp- 
lished, than were done in His time; as, for instance, the 
modern railway system, which in obedience to the proph- 
ecy of Christ, is bringing low every mountain and hill, 
filling every valley, making the crooked straight, and the 
rough ways smooth. 

But the Lazv of Faith, in these modern days so often 



34 PRINCIPLES OF ALATHIASIS. 

manifesting itself in quantity rather than in quality, the 
results of Christian faith, take on more the form of gen- 
eral providences, than the wonders of the apostolic age; 
which were so specific and strange, as to be called miracles 
or special Providence. 

In our days, through the developements and discover- 
ies of science, there is frequently such a blending of the 
natural and supernatural; such a union of quantity and 
quality; that it is sometimes difficult to detect the specific 
Hand; but often the work is so plainly Divine, that the 
general providence is simply the glove, concealing the 
tender hand of the spirit that was in Christ. 

We shall hereafter see that in our post-apostolic age, 
the faith-law is modified by other attributes of God, such 
as the quality of mystery as well as of mercy; and also 
that of patience. In reference to the subject of patience, 
it should be noticed that in the days of Christ the faith- 
law manifested itself promptly. Relief was granted at 
once or speedily. But as hereafter seen, we are commanded 
to inherit the promises, not only by faith, but also through 
patience; thus showing that in our age, while the faith-law 
is as much in force as in any former age, yet it is not 
so likely to be manifested exactly in manner and form as 
in ancient days. Although in the mystery, mercy and 
grace of God, it may bear fruit as speedily and specifically, 
as when Christ was on the earth. 

Sec. 1 6. Sound Faith Required. — That we must be 
discreet in the formation of our faith in politics and busi- 
ness, all experience demonstrates; and this is equally 
true in religion, as shown by the vast amount of false 
religion in this world, and by passages of Scripture such 
as the following: "It was needful for me to write unto 
you and exhort you that ye should earnestly contend for 
the faitJi which was once delivered to the saints." 

"Hold fast the form of sound words, which thou hast 
heard of me in faith and love which is in Christ Jesus." 

"Reprove, rebuke, exhort, with all long suffering and 



IMPORTANCE OF FAITH. 35 

doctrine, for the time will come when they will not endure 
sound doctrine. 

"A bishop must be blameless as the steward of God, 
holding fast the faithful word as he hath been taught, that 
he may be able by sound doctriite both to exhort and con- 
vince the gainsayers. Speak thou the things which 
become sound doctrine that the aged men may be sound 
in fait '/i." 

In view of these repeated admonitions it cannot be 
denied that creeds are necessary, and that it is import- 
ant that they be as near the truth as possible. 

Sec. iy. The Secret of Health: — A cardinal principle 
of this work is that as a general rule, with exceptions 
involved in mystery, the secret of a healthy, happy life 
inheres in the pursuit of true religion, consisting of true 
conceptions of the nature of God, and avoiding the ship- 
wrecks of irreligion, that does not believe in the existence 
of God, on the one hand, and of false religion that has 
erroneous conceptions of God on the other hand. 

Irreligion and false religion are the great shipwreckers 
of happiness — the Scylla and Charybdis that menace every 
human being. To illustrate: — If the gods of the pagans 
are cruel, there is nothing surprising that the Creator, 
whose attribute of justice requires Him to deal with men 
according to their faith, should suffer misery to come upon 
those nations. 

On the other hand the infidelity that holds there is no 
God, or if there is one, He treats this world like an 
unnatural father that abandons an illegitimate child, 
would very soon fill an infidel nation like France with 
bastards; and war, pestilence and famine, must often 
recur until a nobler conception of God shall prevail. 

And so if the God of the Christians has a nature, so 
severe as to assign any created intelligence to eternal 
torment, it is not surprising that severe afflictions should 
come upon Christendom — even though such conceptions 
should arise from mistranslation or misconstruction of the 
Scriptures. 



CHAPTER IV. 



TWO FORMS OF UX BE LIEF. 



See. 18. Relative Destruetiveness. — Infidelity exhibits 
itself under two heads: ( I ) Unbelief that God has spoken 
to us by his Son. ( 2 ) Unbelief that the admitted mes- 
sage of God is true. 

Many infidels escape the second by adopting the first 
form of unbelief. 

Irreligion characterizes the first and false religion the 
second. 

It may be difficult to determine which is the 
most destructive. But it is probable that the latter is 
more repugnant to the God of Truth, as it substantially 
holds that God is a diabolos. "Let God be true," says 
the apostle Paul, " even if every man should be a liar." 

It is better that there should be no God than that He 
should be untruthful. 

Much of the controversy that the Creator has had with 
this world, has arisen out of the Divine protest against 
being considered or treated as unfaithful to his word. 
Whenever we ascertain that God has spoken, we should 
enter at once into a state of moral certainty as to the 
truth of the word spoken. 

There are three degrees of assurance that may be predi- 
cated of action or being of which we do not have personal 
knowledge, depending upon the quantity and quality of 
the evidence, viz: (i) Moral Certainty. This is required 
to authorize a verdict of guilty in a criminal ease. The 
evidence must be sufficient to exclude all reasonable 



TWO FORMS OF UNBELIEF. 37 

doubt. ( 2 ) Probability. This is necessary to justify a 
verdict for the affirmative in a civil case, upon an issue of 
fact. The preponderance of the evidence must be in favor 
of the affirmant or he must fail. This degree of assurance 
is not incompatible with reasonable doubt. ( 3 ) Possi- 
bility. This is required to sustain a verdict, when brought 
in review in a revisory or appellate proceeding. In such 
review the question is not as to the weight of the evidence, 
but as to its tendency. If there is any evidence tending to 
sustain the verdict, it is possibly correct, and the court, 
therefore allows it to stand. Now as between these vari- 
ous degrees of assurance, it is plain, that, whenever we 
admit that God has spoken on any given subject, our faith 
ought to enter, at once, into that of moral certainty. The 
God of truth cannot lie. And yet throughout the history 
of this world, his word has often been treated as though 
He is a liar. 

Sec. ip. False Religion. — One destructive feature of 
this second form of unbelief is the resulting false religion. 
If one admits that God exists, he must necessarily assume 
some relation to Him. 

The relation man sustains to God is what is called 
religion. If our conceptions of God are false, our religion 
will be false, and consequently our relations to Him will 
be false. 

Any system of religion therefore, that makes God a 
a liar must be exceedingly baneful in its effects and 
always full of peril. 

The condition of the Jews in the time of Christ is a 
striking illustration of this proposition, when they turned 
away from the written word of God and gave themselves 
to tradition. This disregard of the Scriptures was equiva- 
lent to a declaration that God was a liar; hence their 
religion became leavened with phariseeism, which was a 
synonym for hypocricy. The irrepressible Conflict between 
deceit and truth caused them to crucify Christ. But the 
God of Truth raised his Son from the dead, and gave his 
adversaries over to deception, which finally culminated in 



38 PRINCIPLES OF ALATHIASIS. 

the rebellion against the Roman Government, and the 
destruction of Jerusalem, in fulfillment of the prophecies 
of Christ and in corroboration of his word. Q 1 fc ^ 

See. 20. Specific Sources of Disease. — The first form 
of unbelief admits that if the Son of God has spoken to us, 
He is entitled to credit; but it denies the identity of the 
witness. 

A man appears on the arena of the world's history 
claiming to be the Son of God sent to bear witness to the 
truth. This form of unbelief holds that this is not the 
Son of God, and there is therefore no obligation to hear 
his testimony. How then will his identification be estab- 
lished in their minds except by corroboration, through 
the consequences of the neglect of the truths that Christ 
taught ? 

The second form of unbelief is still more deadly. It 
admits that the messenger is from God, but denies the 
truth of the message. In the nature of the case this must 
be an exceedingly great source of disease, because it 
makes not only the Son, but also the father that sent 
Him, a liar. 

As already seen, this kind of unbelief caused the 
destruction of the Israelites in the wilderness, and has 
often worked ruin from the beginning of our race down to 
the present day. 

A human being never gets to be any better than his 
God; and hence if one makes God a liar he must be hypo- 
critical himself. It is more difficult to convince hypo- 
crites of the truth than it is sincere men; because the 
former naturally love deceit rather than the truth; and 
hence God sends them "strong delusion that they should 
believe a lie. " This class of unbelievers are therefore more 
incorrigible, and requires more evidence than the first 
class, and hence the affliction and destruction are greater. 



CHAPTER V. 



THE SCRIPTURES versus NEW REVELATION, 



Sec. 21. Credentials Demanded. — In the formation of 
a stable faith, it is absolutely necessary to settle the 
sources to which we may rationally resort as evidence in 
the case. 

We must determine what evidence is admissible; other- 
wise our conclusions of fact must be erroneous. 

In causes in judicature, sometimes the greatest legal 
contests arise over questions of the admissibility of the 
evidence. Upon the same principle whenever any mes- 
senger or document comes to us* purporting to set forth 
the will of God, the credentials offered demand scrutiny. 

The defender of true faith therefore has a double task. 
He must not only be able to discern and adopt the true, 
but also to discover and reject the false. 

In doing this, reason and established facts are his only 
guides. 

There are, however, a class of documents that prove 
themselves, viz: the Constitutions and Statutes of a 
State. The reason of this is that, they are so well known 
that courts cannot readily be deceived by forgeries of 
these instruments. 

The Word of God — having the force of law to those to 
whom it is sent, is of this class. It is manifest that no 
forger or imposter could have ever produced it. 

The Bible, therefore, consisting of a series of mes- 
sages — some to a particular nation and some to "every 
creature," proves itself. 



40 PRINCIPLES OF ALATHIASIS. 

A remarkable illustration of this occurred in the reign 
of Josiah, King of the Jews, about 677 B. C. 

That people at one time lost the Law of Moses, and 
fell into idolatry. But after about fifty years, Hilkiah the 
priest f 'found a book of the Law of the Lord, given by 
Moses." When the King heard it read, in his astonish- 
ment and repentence he ''rent his clothes" as he saw 
that the great wrath of God was "poured out upon us 
because our fathers have not kept the word of the Lord to 
do after all that is written in this book." 

It will be seen that this lost document proved itself. 
It had in it convincing power so great as to preclude the 
possibility of forgery or imposture. 

The fact that the scriptures were written in Hebrew 
and Greek, and the unlearned can only resort to a trans- 
lation, is no objection to the evidence, for the use of an 
interpreter is common in all our courts. 

And the further fact that the original manuscripts are 
lost, is no objection to the evidence. Copies of docu- 
ments are admissible in all courts; and that we have reason- 
ably fair copies is shown by the harmony of the thousands 
of copies now in the libraries of Europe, some dating 
back to the third and fourth centuries. 

The credibility of the sacred writers is the only ques- 
tion left. It is idle to say they were deluded; and it is 
impossible for an unprejudiced, candid mind to say they 
were dishonest. 

Sec. 22. Exclnsiveness of the Scriptures : — The apos- 
tle Paul, in writing to Timothy, says: "From a child 
thou hast known the Holy Scriptures, which are able to 
make thee wise unto salvation, through faith which is in 
Christ Jesus. " 

"All scripture is given by inspiration of God, and is 
profitable for reproof, for correction, for instruction in 
righteousness that the man of God may be perfect^ 
thoroughly furnished \mto all good works." 

The Scriptures being able to make us "wise unto sal- 
vation" " thoroughly furnished" unto all good works, it 



THE SCRIPTURES versus NEW REVELATION. 41 

is manifest that there is no need of any other Supernatural 
Revelation. The acceptance of the Bible as genuine, 
therefore, logically excludes from our credence, all alleged 
modern revelations from the spirit world, as well as all 
other ancient religious systems. As a man can have but 
one wife, so he can have but one Bible. In this respect 
the scriptures must, in the nature of the case, be as a 
woman jealous of the honor of her husband, or vice versa ; 
and hence analogically God speaks of himself, as a jealous 
God. 

Sec. 23. Inerrancy of the Scriptures : — It is undoubtedly 
true that there are errors in translation and in copying the 
Scriptures; but all essential truths are revealed in the vari- 
ous books so often and in such harmony, that we need not 
be misled by the errors mentioned. We have no reason 
to believe that there were any errors in the original manu- 
scripts of the various books composing the Bible; and we 
may safely conclude that every statement in the originals 
are true in some sense. Sometimes the language is used 
in an accomodated sense; other times it is spoken para- 
bolically; and sometimes, the meaning is so obscure as to 
be beyond our reach. But, that it is true, in some sense, 
we may safely affirm and should unswervingly maintain. 

If the Scriptures were not all miraculously written, 
much of them were about miraculous events; and the Bible 
as we now have it, was undoubtedly planned and gathered 
up and preserved by the Divine Hand; and in the sense 
of supernatural planning, collecting, harmonizing and pre- 
serving, the Scriptures, as they now exist with all their 
faults in translation and copying, may be said to be 
inspired; as there is no version of the Scriptures, now 
extant, that does not contain abundant revelation of all 
that man needs to know or believe concerning God and 
his fellow-men. The errors in translation or copying, 
may be so easily corrected by comparative Bibliology, 
that practically speaking, they may be said not to exist 
at all. We speak of milk as pure, notwithstanding, it is 
seldom or never free from sediment; and practically speak- 



42 PRIXCIPLES OF ALATHIASIS. 

ing,it is pure; for it would not enhance our estimation of 
the liquid or increase its consumption, if the sediment was 
entirely removed. So the inaccuracies of a translator or 
copiest should not have, and do not have, with a person 
of common sense, any material influence in the determina- 
tion of the weight and authority which should be properly 
given to the sacred writers. 

And it may be further said that it can make no differ- 
ence if for instance, the first chapter in Matthew was com- 
piled in part by its author, from Hebrew records; nor if 
the apostle Paul wrote some things on his own judgment. 
It is enough for us to believe that an over-ruling Provi- 
dence planned, gathered up, harmonized and preserved 
the books composing the scriptures, which otherwise 
would have perished from the earth. This, in connection 
with the fact that the Holy Spirit is the undou ted author 
of portions of the Scriptures directly, and of the whole of 
them directly or by adoption, is sufficient evi- 
dence that they are reliable and of vast importance to us; 
and it only remains for us to "rightly divide" and profit 
by them, notwsthstanding they, and the God from whom 
they came, and from whom we came, are enveloped in 
the same impenetrable mystery in which we find ourselves 
involved; three great mysteries, the existence of God, the 
existence of the Bible and the existence of man; but at the 
same time three great undeniable facts; the two last having 
no explanation except in the First Great Cause, self-exist- 
ing, mysterious, inscrutable, who has imparted to the Scrip- 
tures and to man something- of the Divine unsearchable- 



ness. 



Sec. -?./. The View of Dr. Young. — The following 
extract from the Concordance of Dr. Young is given here 
to enforce the idea of the completeness of the Scriptures, 
and the extreme improbability of any further Divine com- 
munication that can be regarded as authoritative or infal- 
lible: 

"This Bible is by far the most unique volume ever 
presented to the human race, whether we consider the 



THE SCRIPTURES versus XEW REVELATIOX. 43 

number of its penmen, their diversified characters, posi- 
tions and times, or the singular variety and intrinsic great- 
ness of the topics treated of; the astonishing amount and 
degree of harmony throughout it in reference to all essen- 
tial points of doctrine regarding moral truth; or the won- 
derful and unparalleled style and manner in which the 
whole is handled. These have often called forth the 
spontaneous and exhuberant plaudits of accomplished 
literary and artistic critics. ~ :: " * * We are accustomed, 
and that most justly, to consider the Bible as one Book; 
but we ought to remember that it is also a collection of 
books (pamphlets or tracts we might call them), not less 
than sixty-six in number, written originally in at least 
three separate languages — Hebrew, Chaldee and Greek, 
(the most famous and extensively spoken of all antiquity,) 
and composed during a period of 1600 years, between the 
time of Moses and that of the apostle John; written too by 
legislators, patriarchs, prophets, priests, kings, statesmen, 
physicians, shepherds, tax gatherers, tentmakers, fisher- 
men; in short by men of every class of the community, in 
every stage of human progress and experience, both in 
poetry and prose, on the most exalted and interesting 
subjects, such as the earliest origin and history of the 
human race, the providential government of God, the 
gradual development of human progress and declension, 
and of God's ways and dealings with men, and the con- 
sumation of Divine wisdom, purity, love, and life in the 
person of Jesus of Nazareth. 

" It embraces, in short, the history and fate of nations 
and individuals, an extensive and luminous code of laws, 
civil, sacred and ceremonial; an unrivaled collection of 
Psalms and hymns and spiritual songs; of prophecies, biog- 
raphies, and epistolary correspondence; of philosophical, 
disquisitions, nuptial songs, and mournful elegies; yet all 
agreeing in the most wonderful manner, to present essen- 
tially the same sublime views; — of God, as to His nature, 
character, works and words; — of man, as to his origin, 
fall, * * hopes and final destiny; his duties, responsibili- 



44 PRINCIPLES OF ALATHIASIS. 

ties and privileges as a creature; in all his relations of life 
as a superior, inferior, or an equal. In a word it gives 
all that we are to believe concerning God, and all the duty 
God requires of man ; yet at the same time in the most 
simple, artless, pleasing, truthful and practical way pos- 
sible. Consider all that I say — and remember that it is 
but the barest outline of this wonderful volume — and will 
you not join in saying that the Bible is its own best wit- 
ness; that the intelligent mind which planned its forma- 
tion and employed its penmen, was as truly Divine as that 
which set the sun in the heavens, keeps the planets in 
their spheres, and gives us this rational soul, these moral 
and mental powers, and this human form so fearfully and 
wonderfully made." 

This beautiful outline cogently sets forth the self-evi- 
dently Divine origin of the Bible, and its adaptation to all 
our wants, as an all-sufficient rule of faith and practice. 

This, however, does not exclude the light of nature; 
on the contrary the text from Romans (1:20,) shows that 
the Bible adopts nature as a part of it, analagously to the 
method, by which as an exhibit to a legal document, a 
gun, furniture, or other articles, may be made a part of 
the record in judicature; and invites the closest scrutiny 
of the works of God, as showing the Divine nature. 

It follows therefore, that for a guiding faitli the only 
safe rule to rely upon, is our reason enlightened by the 
Scriptures, and such observation as we can make of natural 
phenomena. 

See. 25. Superfluous Wisdom: The first objection to 
seeking a new Divine communication, having the author- 
ity of inspiration, is that it implies that God will do works 
of supererogation; or else disputes the power of the Scrip- 
tures to make us wise unto salvation and substantially 
treats God as a liar; which as already seen, is a destructive 
form of unbelief. 

" Let well alone," 2 is a wise legal maxim; and is equally 

1 Sec. 19. 23, 30, 6t. 

- j-1 arris' Hints on Advocacy Sees. 



THE SCRITTURES versus XEN REVELATION. 



45 



applicable to matters of religion. This is shown, not only 
by the scriptural admonition: "Not to be wise above 
what is written;" 3 but also by considering the number of 
false religions that have arisen since the days of Christ, 
purporting to be new revelations from God; such as 
Mohammedism, Swedenborgianism, 4 Mormonism, Spirit- 
ualism, 5 Romanism, 6 and false Christs. 



3 1 Cor., 4:6. In the common 
version this text is translated: " Not 
to think of men above what is writ- 
ten/' This does not clearly bring 
out the force of the text. "Not to 
be wise above what is written," is a 
more liberal and clearer translation. 

* Swedenborgianism is the doc- 
trine of Emanuel Swedenborg, who 
lived in Sweden in the early part of 
the iSth century. He claimed that 
he had communications and revela- 
tions from angels and other inhabit- 
ants of the spirit world, who 
informed him that the apostle Paul 
was in perdition and that his epistles 
and certain other canonical books 
were not the word of God; and that 
the remaining scriptures are only to 
be taken in a spiritual or ' ' corre- 
sponding sense" (whatever that may 
mean) and in no case literally; and 
this spiritual sense he professed to 
infallibly give in numerous works, 
under divine influence. A curious 
feature of his writings is that they 
are harder to explain than the 
Scriptures he claims to explain. 

5 There may be more truth in 
Spiritualism than we are aware of. 
There are too many of these wit- 
nesses testifying to supernatural 
manifestations to doubt their occur- 
rance. But if they occur at all they 
must be the work of the devil and 
his angels; for they have the power 
to work "lying wonders," and we 
have seen that the days of super- 
natural communications from God 
are ended. 

"The doctrine of fafal infallibil- 



ity makes the sayings of the pope, 
as of the same dignity as the word 
of God, when pursued to its logical 
sequence. 

There can be no objection to the 
judicial infallibility of the recog- 
nized head of any ecclesiastical 
organization, whether it be one 
man like the pope, or a body of men 
like the Methodist general cenfer- 
ence. The decisions of the Supreme 
Court of the United States are 
infallible, in the sense that they are 
final and conclusive, as between the 
parties litigant. But they are not 
infallible dc facto; and hence may 
be criticised. But the claim that 
the papal head is infallible dc facto 
as well as dc jure, shuts off criticism 
on the part of its votaries, and thus 
prevents freedom of thought and 
individual development. 

The Catholics of the United States 
are now substantially free in mat- 
ters of practice. That they may 
be free in matters of faith is a con- 
summation devoutly to be wished. 

The pope does not reside on this 
continent and it is impossible for 
him personally to exercise his func- 
tions here and he is represented by 
a papal delegate, who is practically 
the pope in the United States; for it 
is impossible for the pope at Rome to 
personally review all the business 
that passes through the hands of the 
delegate. He is sent here for the 
very purpose of relieving the pope of 
this business. 

It would seem, under these 
circumstances, that the autonomy 



46 PRINCIPLES OF ALATHIASIS. 

If it is true that the Bible contains an abundantly suf- 
ficient revelation from God, "' it follows that the religions 
above mentioned must be false, because they involve the 
idea of the incompleteness of the Scriptures; and hence 
we may naturally expect these superfluous revelations to 
exhibit a superfluity of naughtiness, such as sensuality, 
insanity,, ignorance, cruelty, weakness, indecency and 
fornication. 

To keep sound in faith we must sternly adhere to the 
Scriptures as a sufficient and only authorized communica- 
tion from God to man, aside from what we may discover 
as to the Divine attributes from the works of nature. 8 

The apostle Peter declares that the gospel contains 
provisions for an abundant entrance into the everlasting 
Kingdom of Christ. 9 Let us beware of doing despite to 
such plenteous mercy and grace, 10 by seeking new prophets 
and new gods; remembering that when we are not con- 
tent with plenty we are in danger of fanaticism, as well in 
religion as in business and politics. 

The peril of seeking after other revelations than the 
grace and truth that came by Jesus Christ, 11 is set forth 

de facto of this church in the for the pope to review on appeal all 

United States should be assumed or cases throughout the catholic world, 

treated as already existing, and it Hence the dogma of papal infalli- 

should choose its own head, consist- bility cannot be utilized and is 

ing of some organized body, clothed practically dead, so far as the daily 

with supervisory and appellate business and life of the chuch and 

jurisdiction, as in other denomina- its members are concerned, 

tions. • It certainly seems then that the 

The only possible objection to this logic of the situation is delivering 

is the idea that the " vicar of Christ " this church from the heresy of 

is infallible. infallibility and pro tauto, improv- 

But it is idle to say that the pope ing the power and usefulness of this 

can delegate his infallibility to great ecclesiastical organization, 

another. And that he has not n 7 James 1:21. 

undertaken to do this is shown by 8 And even the works of natrue, as 

the fact that in some cases he, has shown in the preceding Section, are a 

reversed the decrees of his delegate; part of the Written Word as an 

and this would be precluded if the exhibit, 

mantle of ' infallibility had fallen 9 2 Peter. 1:11. 

upon his representative. And we 10 Heb., io:;g. 

have also seen that it is impossible "John, 1:17. 



THE SCRIPTURES versus NEW REVELATION. 47 

by the apostle Paul in the epistle to the Hebrews, as fol- 
lows: 

"God, who at sundry times and in divers manners 
spoke in time past unto the fathers by the prophets, hath 
in these last days spoken unto us by his Son, whom he 
hath appointed heir of all things. * * * Wherefore we 
ought to give the more earnest heed to the things which 
we have heard, lest at any time we should let them slip. 
For if the word spoken by the angels was steadfast, and 
every transgression and disobedience received a just 
recompense of reward, how shall we escape, if we neglect 
so great salvation; which at the first began to be spoken 
by the Lord, and was confirmed unto us by them that 
heard him. " 12 

Sec. 26. Divine Guidance. — There are texts of Scrip- 
ture upon the subject of Divine guidance that are liable to 
be and have been perverted to mean directions other than 
or in addition to those contained in the Bible. 

One of these texts will be found in Proverbs 3:5-6: 
"Trust in the Lord with all thine heart; and lean not unto 
thine own understanding. In all thy ways acknowledge 
Him, and he shall direct thy paths." 

There can be no doubt of the truth of this promise, but 
it should not be distorted to mean supernatural communi- 
cations other than the Scriptures. 

" Wherewithal shall a young man cleanse his ways. 
By taking heed thereunto according to thy word." " Tin- 
word is a lamp unto my feet and a light unto my path." 

The Scriptures then are a complete guide for every 
situation in life. When we learn and observe their pre- 
cepts, they will be found sufficient. If we observe the 
three very general precepts, "walk in faith," "walk in 
love," "walk in wisdom," we cannot go far astray. 

If in any given case, we are in doubt as to the course 
to be pursued, we have the direction universally appli- 
cable, "Prove all things; hold fast that which is good." 

12 Heb. 1 :i-2; 2.1-3. 



48 PRINCIPLES OF ALATHIASIS. 

This authorizes us to experiment by pursuing one course 
until it is found to be wrong, and then of course taking 
the other road; holding fast the principles established by 
experience, after giving the matter a fair trial. 

It is true that experience is sometimes a dear school, 
but it is scriptural. But if we are reasonable we will find 
it unnecessary to make hazardous experiments; for mod- 
eration in all things and the wisdom that dwells with pru- 
dence will prevent good courage from degenerating into 
foolhardiness, or chimerical enterprise. 

While then it is true, as stated in the proverb above 
quoted, that God will direct all our paths; yet this Divine 
direction is only by his written word, and the light of 
nature; rather than by some new or additional revelations, 
dreams, visions, or impressions. 

See. 2j. Guiteaii s Case. — Whether any spirit from 
the unseen world undertakes to speak to man in these 
modern days, it is not necessary to discuss in this work, 
any farther than to suggest that from the Scriptures such 
a thing seems possible; for the sacred writers speak of 
"the spirits of devils working miracles," and of some 
power "whose coming is after the working of Satan, with 
all power, and signs and lying wonders." It is sufficient 
to say that multitudes, especially among spiritualists, 
believe that supernatural communications do occur. 

But be that as it may, if any such transaction does 
take place, the spirit in question must be a diabolos, judg- 
ing from the spiritual and mental condition of its wor- 
shipers. 

Guiteau claimed that some spirit commanded him to 
assassinate Garfield. Whether this idea resulted from a 
diseased imagination or a satanic deception, in which 



THE SCRIPTURES versus NEW REVELATION. 49 

some diabolical disembodied spirit 1 assumed to be 
almighty God, we do not know. Possibly Guiteau was a 
cunning demoniac and invented this theory for the pur- 
pose of simulating insanity, and thus escape the gallows. 

He claimed that God's command to Abraham to sacri- 
fice Isaac was a precedent for his theory. Unfortunately, 
however, it did not hold good; for in the hour of his 
extremity his god did not provide a substitute for his 
victim. 

The possibility that Guiteau was half crazed or deluded 
by an unseen diabolos from the spirit world certainly 
illustrates the danger of submitting to the guidance of any 
supernatural authority, except the written word of God. 
And the same lesson is learned in the case of the assassin 
of Mayor Harrison, of Chicago. The letter, the murderer 
wrote on the evening before his execution, was a crazed 
idea or demonical delusion that he was engaged in the 
service of Christ in that awful deed. 

Sec. 28. Premonitions. — A common form of the kind 
of delusion under consideration is the melancholly influ- 
ence of premonitory impressions. An apprehension of com- 
ing evil strikes the mind of such a patient with unusual 
force; and with no other basis for expecting calamity, some 
dread event is looked for. Premonitions probably occur 
more frequently in battles or other important danger. 

When the apprehended calamity occurs many are dis- 
posed to attribute the premonition to super-natural origin; 
ignoring the falacy of the argument: Post hoc ; ergo 
propter hoc. " 

The fact that all premonitions do not come to pass, 
shows that they are not produced by Special Providence) 

1 A man that has become what is Without evidence that they are 

known as a common liar may be annihilated at death, and consider- 

regarded as a diabolos, while yet in ing that it is the nature of liars to 

the body; for diabolos that is trans- lie, it is not unreasonable to suspect 

lated devil in the New Testament that more or less of the deception 

means liar. Upon the dissolution in this world comes from diabolians, 

of his body he is either annihilated either disembodied, or that never 

or becomes a disembodied diabolos. became incarnate. 



3o PRINCIPLES OF ALA THIA SIS. 

ior God cannot lie; neither is He a trifler. Premonitions 
must therefore arise either from satanic agency, or morbid 
conditions of the mind, or both: and hence their influence 
upon the sensibilities should be resolutely resisted. 

This malady is often the parent not only of melan- 
cholia, but of despair; which qualities are in themselves 
destructive. 

It may be said generally that where a patient allows 
premonitions, dreams, visions, fortune-telling, spirit-rap- 
pings, clairvoyance, divination, to be the basis of faith in 
future calamity, there can be no doubt that such convic- 
tion will have remarkable influence upon his welfare; tol- 
as already seen the "Law of Faith" is: "According to 
your faith be it unto you ." 

If we are self deceived, or seduced by an embodied or 
•disembodied diabo/os, the Righteous Judge of all the earth 
must enforce our faith until it is changed. God may 
graciously grant us power to see that our belief is errone- 
ous; but pending the reformation in our creed, we must 
be dealt with according to the faith that we have. 

Let us then take heed what' we believe; and especially 
when we are afflicted with the spirit of premonition let 
us prune our creed by quoting the language of the apostle 
James: "Weknow not what shall be on the morrow. 
"* * * If the Lord will we shall live and do this and 
that." 

The Bible is our Ark of Safety. Whenever we seek 
supernatural commands or revelations as to the future 
other than what are contained in it, we are in danger of 
making shipwreck of true faith, and becoming food for the 
sharks of false religion or infidelity. 

Sec. 2cj. Hymnology. — The great problem of modern 
Christianity is how to sing with the spirit and the under- 
standing. The songs of the people are an index ol their 
moral and spiritual status. The reverence, however, 
attached to the various standard hymnals in Christendom, 
is nearly as perilous as the acceptance of a new revelation. 
In popular estimation, the criticism of hymn in one of 



THE SCRIPTURES versus NEW REVELATION. 51 

these works is almost as sac.rilegous as to question the 
Scriptures themselves. The idea of infallibility attached 
to these hymnals and gospel hymn books is what makes 
them so dangerous. It causes the error in them to come 
to the people with the force of a new revelation. 

One of the principle thoughts of this work, thus far 
developed, is that false religion is a source of disease. If 
this doctrine be true the hymnology of Christendom is as 
dangerous as malaria; for many of these hymns present 
very imperfect views of Christian life and of the Divine 
nature. 

The class of hymns to which reference is more par- 
ticularly intended in this section are those in relation to 
contrition, mourning and cross-bearing. They seem to 
make a virtue of penance. 

On the contrary, the ordinary status of a genuine 
Christian, should be that of peace and happiness, and 
afflction should only be the exception to the rule; but the 
class of hymns in question seem to make the exception 
the rule and look upon joy and delight with suspicion. 

Of course, offenses, afflctions and sorrows must needs 
be in this world; but it should be the business of a Chris- 
tian to reduce them to a minimum; and approximate as 
near as may be to that heavenly state where there is no 
pain, sorrow, crying nor tears. 

That God will not despise a contrite, repentant or 
remorseful spirit is undoubtedly taught in the Scriptures. 
It is, however, manifestly unscriptural to say that 
these qualities are the normal condition of a faithful 
Christian. Rejoicing, gladness and strength of spirit are 
the heritage of those who worship God in the beauty of 
holiness through our Lord and Savior Jesus Christ. 

It needs no argument to show that love, joy and peace 
conduce to health of mind and body, while contrition, 
sorrow and mourning tend to the opposite direction. We 
therefore should seek to be comforted, as soon as possible, 
in time of mourning. 

Besides, it is a mockery to pray for a contrite heart, 



52 PRINCIPLES OF ALATHIASIS. 

and at the same time seek to be joyous and comfortable. 
This is neither singing nor praying with the spirit and the 
understanding. 

Healthy singing consists of songs of thanksgiving, 
blessing, praise, gladness, love and kindred qualities; not 
of wailing, mourning and sorrow. " Therefore remove 
sorrow from thine heart," by songs of the former class; 
but not by bachanalian revels; for sorrow and sadness are 
better than the laughter and mirth of fools. Let us pray 
for the merry heart that doeth good like medicine. The 
gladness and laughter of such a wise heart in no manner 
resembles the rejoicing in iniquity that caused Solomon 
to say that " laughter is madness. " 



CHAPTER VI. 
DISTORTION OF THE SCRIPTURES. 



Sec. jo. A Source of Infidelity. — When the admissi- 
bility and sufficiency of the Scriptures are settled to our 
satisfaction, we are confronted with another danger 
already suggested, viz: Wresting the Scriptures. It can- 
not be denied that this has been a fruitful source of infi- 
delity, as well as fanaticism, disease and death. In fact, 
infidelity is one way of avoiding the insanity arising from 
perversion of the Bible. How many have first per- 
verted and then rejected the Scriptures thus distorted, and 
passed into the realms of infidelity? 

Who of us is entirely free from the insanity of unbe- 
lief or its equivalent, viz: the distortion of the Divine 
word? 

"By giving Scripture a wrong sense" says Bishop 
Wordsworth, "men make God's word become their own 
word, or the tempter's word, and then it is used for our 
destruction, instead of making us wise unto salvation." 

Sec. ji. Distortion Through Ignorance. — The apostle 
Peter declares that in the epistle of the apostle 
Paul there ' ' are some things hard to be understood, which 
they that are unlearned and unstable wrest, as they do also 
the other scriptures, to their own destruction." x 

It is here taught that ignorance is a source of religious 
perversity; and the same thought is contained in the 
language of the Holy Spirit speaking by the prophet 
Hosea: " My people are destroyed for lack of knowledge; 



2 Peter v.16. 



54 PRINCIPLES OF ALATHIASIS. 

because thou hast rejected knowledge, I [willnalso reject 
thee." 2 

The philosophy of this is made plain by considering the 
allegorical statement that ' ' the word of God is sharper 
than any two-edged sword, piercing to the dividing asunder 
of soul, and spirit; " 3 and that the folly of handling edged 
tools carelessly or ignorantly is proverbial. 

Is it any wonder then, that many in the attempt to 
use the " Sword of the Spirit, " *, have wounded or slain 
themselves? 

To avoid insanity, fanaticism and distortion, how obvi- 
ously important it is to heed the injunction of the apostle 
Paul: "Study to show thyself approved unto God, a 
workman that needeth not to be ashamed, rightly divid-. 
ing the word of truth." 5 

Wisdom is the chief Christian grace. "Wisdom is 
the principal thing, therefore get wisdom, and with all thy 
getting get understanding.' 6 "Wisdom is better than 
rubies; and all things that may be desired are not to 
be compared to it."* 

The knowledge of Divine things comes along the line 
of growth; and no one can attain to it, unless he will 
acknowledge his ignorance, and in a spirit of teachable- 
ness 7 seek to grow in the knowledge of Christ, through 
Divine grace, by attending where the gospel is preached 8 
or taught, and by private meditation upon the Scriptures. 9 

The prophet complained of his people because they 
did not consider; but David said: "I will consider thy 
testimonies." 10 In Acts it is declared that "the Bereans 
were more noble than those in Thessalonica, in that they 
received the word with all readiness of mind, and searched 
the scriptures daily. " n 

2 Hosea4:6. "Rom. 10:13-15. " How shall they 
3 Heb. 4:12. Prow 22:5. Eccl. believe in him of whom they have 

10:16. not heard? and how shall thev hear 

4 Eph. 6:17. without a preacher? " 

5 2 Tim. 2:15. "Psalm 1:1-3. 

e Prov. 4:7. 10 Psalm 119:95. 

7 Math, 10:16. "Acts 17:11. 



DISTORTION OF THE SCRIPTURES. 55 

It is of prime importance, and cannot be too strongly 
enforced, that ' ' to consider ' ' 12 is the gate to the truth; 
and if a Christian worker would be "mighty in the scrip- 
tures," 1 * he must meditate upon them, and learn to deal 
with the word of God circumspectly and skillfully; u other- 
wise he is in constant danger of inglorious failure; and of 
falling into some form of false religion. 

"They that be wise shall shine as the brightness of 
the firmament. " 15 

" Thus saith the Lord, consider your ways." 

"Blessed is the man that walketh not in the counsel 
of the ungodly, nor standeth in the way of sinners, nor 
sitteth in the seat of the scornful. 

"But his delight is in the law of the Lord; and in his laiv 
doth lie meditate day and night. And he shall be like a 
tree planted by the rivers of water, that bringeth forth 
fruit in his season; and whatsoever he doeth shall pros- 
per. " 

" He that winneth souls is wise." 115 

Sec. 32. Distortion Through Instability. — The apostle 
James declares that "A double-minded man is unstable in 
all his ways." 1 This dipsycosity 2 furnishes us the key 
to the perversity arising from instability referred to in 
the text at the beginning of the last section. 

Such a mind is first on one side of the given question,, 
then on the other — oscillating back and forth — an unsettled 
character that is entirely unlike the mind of " Jesus Christ, 
the same yesterday, to-day and forever." 3 While we 
should not be hasty in forming opinions, yet there should 
be in us that fixedness of principle analagous to Stare 



12 Isai:3. Hagai 1:5. 1 James 1:8. Gen. 49:4. 2 Pe. 

13 John 14:6. Luke 12:27. Songs 2:14. Heb. 3:6. 

2:1. - The Greek of the text is dipsycos 

14 Acts 18:24. two-minded; here dipsycos 

15 Dan. 12:3, Eph. 5:15. Ex. 22:13. means state of being wavering, 

Heb. 2:1-3; changeable, fickle, inconstant. 

1G Prov. 11:30. 3 Heb. 3:8. 



56 PRINCIPLES OF ALATHIASIS. 

Decissis^ in judicature, which will cause us to form and 
adhere to conclusions until they are demonstrated to be 
erroneous; "that we henceforth be no more children, 
tossed to and fro, and carried about with every wind of 
doctrine." ( Eph. 4:14.) 

If we would avoid such contradiction of principle we 
should remember that consistency is the only route to 
or through the truths ascertainable by faith-knowledge, 
whether in the alluring wilderness of the Divine Word, or 
the labyrinths of nature. 

''The righteousness of God is revealed from faith to 
faith." That is to say, through the exercise of the faith 
quality of our nature we reach one conclusion, and from 
the premise thus established proceed to another conclu- 
sion; and so on, "from faith to faith," until the survey is 
completed, the path is blazed, the truth is apprehended. 

If any of these landmarks are defaced — any principle 
neglected, our faith will diverge from the truth until we 
are lost in the meshes of inconsistency. 

The instability under consideration is referred to by 
the apostle James in the context: "If any of you lack 
wisdom let him ask of God, that giveth to all men liberally, 
and upbraideth not; and it shall be given him. But let him 
ask in faith, nothing wavering. For he that wavereth, is 

4 Stai'e Deczsszs ( stability of well as to matters relating to the 

decisions) is explained in 'Wells' highest interest of men, as religion. 
Res Adjudicata," Sees. 595, 596: Conservatism and progress should 

"Conservatism is quite as needful be thought opposite, yet co-operative 

in the movements of society, of forces constantly in action like the 

politics, of science, of law, and of centripetal and centrifugal forces 

everything in which mankind has a of the solar systems of the universe, 

general interest. And it is needful wherein through the agencies of 

also to demand due credentials from these combined opposing forces, or 

every innovation and to receive laws of nature, established by the 

propositions of change, with slow Creator for the wisest ends, the vast 

deliberation, although without pre- complicated scheme of creation, 

judice, and without a bitter perse- proceeds in the most beautiful order 

cuting spirit, with which poor and exquisite harmony " * * * 

human nature has unfortunately "When once a principle has been 

always been too prone to hail sub- fully recognized, it should not be 

stantial reform, even in the import- changed unless it is found to be 

ant practical sense, as medicine, as unbearably wrong." 



DISTORTION OF THE SCRIPTURES. 57 

like a wave of the sea, driven with the wind and tossed. 
Let not that man think that he shall receive anything of 
the Lord," In other words, as above seen, God's method 
of imparting wisdom is through the exercise of the faith- 
quality, proceeding "from faith to faith;" or from one 
established premise to another. If therefore a man will 
not form and adhere to conclusions firmly, it is as impossi- 
ble for him to reach the truth as to survey a section on 
the waters of the ocean. 

It is not meant by this that we should not change our 
creed for cause shown; but that we should have a creed, 
and be governed by it; otherwise we cannot "walk by 
faith;" and we will be unsettled as the wind; unstable 
as water, and utterly incapable of growth in the alathiastic 
knowledge of Christ. 

" Meddle not with them that are given to change, for 
their calamity shall rise suddenly, and who knoweth their 
ruin." 

Sec. jj. Peculiarity of the Scriptures. — While upon 
all essential matters the Scriptures are so plain that a 
reasonably studious man need not err therein; yet it must 
be admitted that they contain many "dark sayings" and 
upon many interesting and instructive questions they are 
obscurely drawn; a class of texts in the language of the 
passage quoted in Sec. 31. " hard to be understood." 

It is therefore an interesting question: Why are the 
sacred books so peculiarly written? Without assuming to 
fully solve this problem, one reason at least suggests itself: 
Mystery is one of the attributes of the infinite God, and 
therefore we must expect the idea of incomprehensibility 
or unsearchableness to manifest itself in the Scriptures of 
God, as well as in the phenomena of nature. "Without 
controversy, great is the mystery of godliness; God was 
manifest in the flesh; justified in the spirit; seen of angels, 
believed on in the world, received up into glory." 

"O the depth of the riches both of the wisdom and 
knowledge of God. How unsearchable are his judgments, 



58 PRINCIPLES OF ALATHIASIS. 

and his ways past finding out. For who hath known the 
mind of the Lord? or who hath been his counsellor?" 

How plain it is then, when delving in things pertain- 
ing to God, we are liable to enter into the perplexity, 
sometimes experienced by the apostle Paul. ( 2 Cor. 4:8.) 

Many of these perplexities disappear upon thorough 
and patient examination of the text, in connection with 
the context and cognate scriptures. But the ablest and 
most devoted scholar, after the severest test of his exeget- 
ical powers, must admit that there are paths in the Scrip- 
tures that he has not trodden, 1 labyrinths to which he has 
not obtained the clew, and that mystery presides over all 
the works of the inscrutable God, including the Bible — a 
miracle greater than any wonder recorded in it. 

Therefore, notwithstanding it is wise to cultivate a 
spirit of strong confidence in our conclusions, and speak 
because we believe ; yet the liability of misconstruing the 
Divine Word, should admonish us to avoid dogmatism or 
the spirit of intolerance. 

Sec. 34. The Importance of Correct Exegesis. — Dis- 
tortion of the Divine word operates the same as though 
the distorter took from or added to the Scriptures; 1 and 
this quasi-forgery must at least to some extent expose 
the perverter of the Divine word to the malediction con- 



1 In Butler's Analogy, page 70, it is analogy or likeness between that 
said: "From analogical reasoning system of things and dispensation of 
Origen has with singular sagacity Providence, which revelation in- 
observed, that he who believes the forms us of; and that system of 
Scriftare, to have proceeded from things and dispensation of Provi- 
him who is the Author of nature, dence, which experience together 
may zvell expect to p7id the same with reason informs us of, i. e. the 
sort of difficulties in it, as arc known course of nature; this is a 
found in the co?istitutio?i of presumption that they both have 
nature." And in a like way of the same author and cause." 
reflection it maybe added, that he J Cannon Farrar, in treating of the 
who denies the Scripture to have general subject of scriptural winter- 
been from God, upon account of pretation, says: 

these difficulties, may for the very "Let us take a word, a passage, 

same reason deny the world to have and a metaphor, as beacon lights to 

been formed by him. warn us of the dangers which we' 
On the other hand, if there be an 



DISTORTION OF THE SCRIPTURES. 



59 



tained in the last chapter of Revelations, as follows: "I 
testify unto every man that heareth the words of the 
prophecy of this book, If any man shall add unto these 
things, God shall add unto him the plagues that are writ- 
ten in this book: 

And if any man shall take away from the words of the 
book of this prophecy, God shall take away his part out 



should avoid in interpreting the 
figurative language of Scripture. 

(i.) Take, for instance, the word 
"hell." To millions of readers 
"the Bible" means no more than 
the Authorized Version, with its 
many errors and inaccuracies. They 
are quite unaware that the word 
" hell" in that version represents no 
less than four words, — slwol in 
Hebrew; and, in Greek, hades, 
gehenna and tartarus. Until 
recently they were quite unaware 
that slicol and Jiadcs are names for 
the place of all dead alike, between 
death and the resurrection. The par- 
ticiple, "flinging them into tartarus" 
(tartarosas,) occurs only in 2 Peter 
2:4. No human being has ever 
argued that the writer's use of the 
word tartarus is anything but a 
general metaphor for a place of 
punishment, and does not for a 
moment involve a belief in any of 
the Greek conceptions of the word. 
How different would have been the 
doctrines inferred from the word 
"gehenna," if it had been borne in 
mind that it too is a metaphor, 
purely Jewish, derived from the 
polluted valley where at one time 
men cast the corpses of the dead ! 
No one has ventured to push the 
metaphor "Abraham's bosom" into 
a tenth part of the extremes into 
which thousands have pushed the 
equally mataphorical word "Ge- 
henna." 

( 2.) Now let us take a verse: "If 
a tree fall toward the south, or 
toward the north, in the place where 



the tree falleth there it shall be" 
(Eccl. 11-3.) The most moment- 
ous conclusions have been deduced 
from this verse. It has been quoted 
again and again as though it were a 
decisive proof that after the moment 
of death there can be no hope, and 
no change in the future condition of 
any human soul. The doctrinal 
influence, therefore, has been of the 
most overwhelming importance. 
And yet this application of the text 
has not even the remotest connection 
with its proper meaning, or with the 
context in which it occurs. The 
question of man's future is not in the 
smallest degree upon the mental 
horizor of the writer. He is only 
illustrating our ignorance of what 
shall happen to us in life, and 
teaching us not to be 

'■ Over-exquisite 
To cast the fashion of uncertain 

evils." 
' ' In regard to those evils, the sweep- 
ing calamities that lie beyond man's 
control, he is as powerless as he is 
when black clouds gather and the 
winds rush wildly." 

(3.) And to illustrate the peril 
which may lie in a metaphor, let us 
take the word "ransom." 

A metaphor may be compared to 
a globe on a plane of glass. It 
throws shadows on the glass, but it 
only really touches the glass at one 
point. To press the metaphor to all 
its possible conclusions would be to 
act as though the one point of con- 
tact were equivalent to a beating out 
of the globe to a flat surface which 



6o 



PRINCIPLES OF ALATHIASIS. 



of the book of life, and out of the holy city, and from the 
things that are written in this book." 

How important then is the mission of the genuine 
preacher of the gospel, who like Ezra is able to give the 
sense and cause the people to understand the reading; or 
like the apostle Paul, feed the people on the sincere milk 
of the word. 



covered the whole glass. It is most 
needful to bear in mind when we 
speak of the doctrine of the Atone- 
ment, lest we be led into false and 
profane speculations. For the doc- 
trine of the Atonement is only- 
revealed to us in metaphors; and 
these metaphors are not identical, 
and they are only meant to teach the 
doctrine in its bearing on the life 
and destiny of man. Dangerous 
forms of error, which would some- 
times be actual heresy if they were 
not the issue of innocent ignorance, 
have sprung up from the attempt 
to explain what the Lord or the 
apostles never explained, namely, 
the transcendental side of the sacri- 
fice of Christ, — its bearing on the 
mind of God. And these errors, 
so far from being harmless, have had 
the twofold evil result of alienating 
multitudes from the God whom 
theologians misrepresented, and of 
giving to christians very false opin- 
ions concerning Him. This was the 
case with the other metaphors also, 
but we may illustrate it in the spec- 
ial instance of the word "ransom" 
(antilutron). The word was meant 
to teach us that the effect of the 
death of Christ as regards man was 
the same as the deliverance of a 
captive by the payment of a ransom. 
When men pushed the metaphor 
into other regions, when, as it were, 
they wished to attach importance to 



its accidental shadows, they began 
to inquire to whom the ransom was 
paid. Irenaeus suggested, and 
Origen, whose mind was naturally 
speculative, answered, that it was 
paid to the devil. The answer 
awoke a few isolated protests here 
and there, of which one came from 
Athanasius; but, on the whole, it 
was the current view of theologians 
for many centuries. And yet how 
entirely false it was, and how 
dangerously unwarrantable ! And 
how worse than unscriptural were 
the subsequent refinements upon it 
that the devil had been deceived by 
the incarnation into accepting this 
ransom. 

Yet such was the teaching of hot a 
few great theologists, and, amongst 
others, of Peter Lombard, whose 
" Sentences " was one of the chief 
theological handbooks of the middle 
ages. St. Anslem, however, in his 
Cur Dens Homo, was the first who 
deliberately and distinctly repu- 
diated this false theory, on the 
ground that "it contradicts the 
omnipotence or goodness of the 
Creator to suppose that he can 
recognize any right of evil or injus- 
tice in that universe which is his 
own;" and that "an unjust victory 
( like that of Satan ) could confer no 
claims, nor could wrong, because it 
was successful, become the ground 
of an immoral right." 



CHAPTER VII. 



PRINCIPLES OF EXEGESIS. 



Sec. jj. General Rule. — The first and most important 
principle to be observed, in construing the Scriptures, is 
that many of their precepts are simply general rules; in 
fact probably none of them are absolute, universal or free 
from qualification or modifying circumstance. They all 
seem to have their exceptions. The proverb is true of the 
Scriptures, as in all other departments of life: "Every 
rule has its exception." 

It is a general rale that all men shall perish; the excep- 
tion is unless they repent. 

It is a general rule that men cannot see the Kingdom 
of God; the exception is unless they are born again. 

It is a general rule that the unmerciful should have 
judgment without mercy; except for the mitigating circum- 
stance that "God hath concluded all in unbelief that he 
might have mercy upon all." 

It is a general rule that salt that has lost its savor is 
good for nothing; except to be trodden under foot of men; 
I. e. it is not entirely useless for it may be used for grad- 
ing purposes. 

As a general rule if I have not love I am nothing; except 
for purpose of entertainment like sounding brass or tink- 
ling cymbal, cr a show of circus performers or wild 
animals. 

It is needless to multiply these illustrations. Enough 
is here presented to suggest the principle involved. In 
the course of this work we will have occasion to note many 



62 PRINCIPLES OF ALATHIASIS. 

of these general rules and their exceptions, modifications 
and limitations. It will suffice now to be admonished of 
the danger of acting upon the general rules without noting 
the exceptions; i. e., the peril of taking any one pas- 
sage of Scripture standing alone. We can only arrive at 
the truth by comparing various passages on the same sub- 
ject; and this Comparative Bibliology is as valuable in 
exegesis as in the construing of the statutes of a state. 

Sec. 36. Special Cases.— There are instances of 
special commands in the Scriptures, which have no gen- 
eral application. One of these is the command to Abra- 
ham to offer up his son Isaac. This is no justification for 
any other father to sacrifice his first born. 

The command of Christ to a certain young man to sell 
all his goods and give to the poor is not a requirement to 
be generally followed. 

These were special commands in those particular cases 
for specific purposes, more or less occult; but probably for 
trial of faith, elsewhere discussed. 

And so the command to the chief Pharisee to invite 
the poor and unfortunate to his feasts rather than frequent 
the reciprocal banquets of the rich, is no censure of the 
amenities of Christian civilization; but rather a rebuke of 
the Jewish spirit of trade that leavened their social rela- 
tions. 

Genuine hospitality or delightful entertainment of con- 
genial friends, whether rich or poor, in no manner resem- 
bles the sordid spirit that permeated the Jewish system of 
feasting and being feasted in return. 

In undertaking to deduce a code of ethics from the 
Scriptures, it is manifest from instances such as are above 
given, that we must learn to distinguish between these 
special cases or matters relating to the then surrounding 
circumstances and those of general application, adapted 
to our modern civilization. 

Sec. 37. The Law of Equivalents. — A key to the solu- 
tion of many of the scriptural enigmas will be found in 
the principle of equivalency; i. e. counting a phenomenon, 



PRINCIPLES OF EXEGESIS. 63 

on account of its equality to a thing, as being the same 
thing to which it is equal. 

A clear statement of this idea will be found in the 
algebraic formula: "Things that are equal to the same 
thing are equal to each other;" i. c iix=y and y = z, 
then x= z'\ or if x is y } and y is z, then x is z. 

The thought of equivalency runs through all the works 
of God. In mathematics there are equasions; in chem- 
istry, chemical equivalents; in finance, gold, silver and 
paper money, circulating at par; in Law, compensation 
for tort or breach of contract; and in Commerce, exchange 
of values. It would therefore seem strange if the idea of 
equivalency did not manifest itself in the written revela- 
tion of God, which is analagous in all known respects to the 
revelation of God in nature. 

The question of the Divinity of Christ will furnish an 
illustration of this class. 

No one will dispute that there is much in the Scrip- 
tures upon which to found the orthodox faith in the Divin- 
ity of Christ. But in what sense, if at all, can it be said 
that Christ is God? 

We are undoubtedly unable to fully answer this ques- 
tion; but the key to at least a partial solution of this mys- 
tery will be found in the passage in Phillippians which 
declares that Christ "thought it not robbery to be equal 
with God." 

That is to say, the Father, for purposes involved in 
more or less mystery, has given the Son all power — mak- 
ing the name of Jesus the only avenue of approach to the 
throne of grace. 

This infinite endowment makes the Son omnipotent, 
equally with the Father; and hence the Son, for all prac- 
tical purposes, is God, for there is nothing superior to 
Omnipotence. 

Whatever difference of opinion there may be as to 
whether Christ is absolutely or underivatively God, there 
ought to be no dispute that according to the Scriptures, 
the Son is God, equivalently speaking. 



64 PRINCIPLES OF ALA THIA SIS. 

The texts that speak of the hatred, anger, wrath, 
weariness or jealousy of God belong to this equivalent 
class. God in fact does not harbor these qualities, but 
the consequences to the evil doer were the same as though 
He was so constituted. 

This is illustrated by a comparison of two passages in 
Isaiah. The one speaking of God as being "wearied" 
with the iniquities of his people and the other declaring 
that the Creator " fainteth not, neither is weary." 

It is obvious that this apparent contradiction is 
explained by the principle of Exegesis under discussion, 
as follows: While it is true as set forth in the last pas- 
sage that God neither wearieth nor fainteth, yet in the 
first passage the rebellious Israelites are represented to be 
in the same peril as though God had become weary with 
their iniquities; and thus equivalently speaking God was 
weary; although in fact weariness cannot be predicated of 
the Divine nature. 

So it is with the numerous Scriptures concerning the 
wrath of God, and the apparently contradictory text, that 
there is " no fury" in God. It is true that the "peace 
that passeth all understanding " abides in the Almighty, 
and He is never wrathful; but the severity of his judg- 
ments are the same as though wrath possesses Him. And 
hence He is spoken of as being fierce and vindictive, while 
in fact as hereafter seen He is full of mercy, grace and 
loving kindness. 

The principle of equivalency also applies where the 
subject matter is viewed subjectively rather than objec- 
tively. 

Subjective is what one believes to be the fact. Objec- 
tive is what the fact really is. 

Under the "law of faith" God deals with man sub- 
jectively; i. e., the way he believes the fact to be, rather 
than according to the actual truth. There is a reference to 
this subjective principle in the proverb: "As a man 
believes in his heart, so he is; " and also in the text: " He 
that esteemeth anything unclean to him it is unclean." 



PRINCIPLES OF EXEGESIS. 65 

The subjective is as much a guide to human conduct as- 
the objective, in the absence of the latter; and hence 
under the law of equivalency it is proper to speak of a 
phenomena from its subjective aspect. This seems to be 
the explanation of the paradox in relation to the sun and 
moon standing still at the command of Joshua. No doubt 
to the spectators such an occurrence seemed to take place. 
Whether it was due to the refraction of the sun's rays by 
miraculous increase of the density of the atmosphere, or 
by an arrest of the diurnal revolution of the earth; or 
whether a light as luminous as the sun was miraculously 
created, we do not know. But if the observers of the 
event believed that the sunset was delayed, the sacred 
writer was justified, under the law of equivalency, in 
describing the transaction according to the subjective 
rather than the objective aspect. 

The principle of equivalency seems also to be the explan- 
ation of another class of texts where the language is used 
in an accomodated sense. A case of this kind occurs in 
Genesis, where God is spoken of as coming down and con- 
founding the langauge of the builders of the Tower of 
Babel. While it is true that God is omnipresent and did 
not in fact come down to that people, because by 
virtue of his ubiquity He was already there; yet in accomo- 
dating his subject to the understanding of the people, the 
form of expression under consideration was probably the 
most inteligible the sacred historian could employ. 

The principle of equivalency seems also to apply to 
matters of substitution. 

This class is illustrated in case of answer to prayer, 
where God fails to comply with a specific request, and 
gives in lieu thereof something as good or better; as in 
the instance of the apostle Paul, where his prayer that the 
thorn in the flesh might be taken away, was denied, 
but instead he was given a sufficiency of grace — a 
strength in weakness that caused him to rejoice in his 
afflctions. His prayer was not fully answered in quality 
but in quantity. 



66 PRINCIPLES OF ALATHIASIS. 

In the proper connection it is shown that God may, 
upon this principle of equivalency, fulfill any of his 
promises whenever He sees proper; and hence if we 
would avoid unbelief when some promise is not specifically 
performed, especially in relation to answers to prayer, 
it is important to acquire a knowledge of this "Law of 
equivalents; " for God must, and doubtless will, in many 
cases substitute his will for our will. 

Mathew Henry, in his commentary upon the prayer of 
Christ, recorded in Luke (22:43,) to be delivered from his 
suffering's, says: "He was not delivered from his suffer- 
ings, yet he was strengthened and supported under them 
(by the angel that appeared unto him from heaven,) and 
that was equivalent." If God proportion the shoulders to 
the burthen, we shall have no reason to complain, what- 
ever he is pleased to lay upon us. David owns this a 
sufficient answer to his prayer, in the day of trouble, that 
God strengthened him with strength in his soul. 

See. 38. Enallage. — Another important principle in 
the construction of Greek literature is the use of the 
species of enallage known as synecdoche; i, e. the use of 
the part for the whole, or the whole for the part. 

Of this class of texts are those where salvation by 
faitJi are spoken of. It is true that faith is an essential 
part of the Christian system. But it is not the whole of 
it, as will be seen in the proper connection. The class of 
expressions, however, under consideration in which the 
part is put for the whole is justified by the synecdochial 
usage above mentioned and in no manner misleads an intel- 
ligent student of the Greek language. 

Sec. jp. Poetic License. — Another important principle 
of consideration involved in the poetry of the Bible, is 
what is known as Poetic License; a usage in vogue in the 
poetry of all nations. 

It is a form of exaggeration or inaccuracy introduced 
for poetic effect without any design to mislead or deceive; 
and does not deceive the intelligent scholar. 

Of this class of texts is the following from David: 



PRINCIPLES OF EXEGESIS. 67 

" Rivers of waters run down mine eyes because they keep 
not thy law." 

Sec. 4.0. Two Important Principles to be Observed in 
the Interpretation of Parables. — (1) In dealing with a 
scriptural enigma, we should avoid literalism; but seek to 
understand the spirit or lesson contained in the given par- 
able. The letter killeth but the spirit giveth life. Literal 
interpretation was one of the faults of the Pharisees. 
•Christ alluded to this when He spoke of broad phylac- 
teries worn by the Pharisees. In the Mosaic statutes 
there was a parabolical precept that the commands of God 
"shall be as frontlets between thine eyes." This of 
course means that the Divine statutes should be studied, 
remembered and observed from the heart. But the Phari- 
see wore on his forehead while at prayer a broad phylac- 
tery, consisting of a slip or parchment on which were 
written certain passages of the Mosaic statutes; thus 
observing the letter that killeth and neglecting the spirit 
that giveth life. 

(2) It should be observed that a parable is never "on 
all fours" with the subject of the illustration. If the illus- 
tration harmonizes with the subject in all particulars it 
can not be a parable. On the contrary the illustration 
is taken because of some point of resemblance between it 
and the thing illustrated. The language generally used 
is, " The Kingdom of Heaven is like " this or that. To 
show the absurdity of applying a parable in all respects to 
the subject of the illustration, take the following figure of 
speech: "Behold I come as a thief." The analogy here 
referred to is that of suddenness or surprise. As a 
thief is unlooked for, so Christ comes unexpectedly. A 
literal interpretation of this class of texts would make our 
Lord a thief and justify his followers in stealing. 



CHAPTER VIII. 
SIN. 



Sec. j.r. Threefold Nature of the Problem. — From 
the preceding section, it is manifest that Alathiasis has 
much to do with three questions, namely: ( I ) Sin; (2) 
The consequence of sin; (3) The remedy for sin. 

In the preceding" sections, we have laid the founda- 
tion for the intelligent discussion of these themes, by 
showing that nature and the sacred writers are the only 
authorities to be considered, and if we would ascertain 
the truth, we must be careful and diligent in our search of 
these avenues of information. 

Sec. 42. Definition. — Sovereignty is the attribute of 
governing that inheres in the strongest or most powerful. 
In the nature of the case strength must dominate weak- 
ness. In the organization of the family, we sometimes 
see an apparent contradiction of this principle, where a 
woman of strong intellect, is dominated by a husband of 
inferior mental ability. It is however the power in 
the idea of family and home that governs her, and causes 
her to surrender to the husband as the head of the family. 
In this case it is the family that is the dominating force, 
and makes man powerful, who in himself is weak, as 
compared to the strength residing in his wife. 

And so in the government of nations by popular elec- 
tions, we sometimes find the majority surrendering to the 
plurality, for the sake of the nation. In this case it is 
not that the minority is stronger than the majority. The 
principle that governs the majority in such case, is the 
idea and love of country. 



SIN. 69 

But in all cases whatever or whoever rules, must in 
some way be stronger than that which is ruled. And in 
the n ture of the case the greater strength is the standard 
to which the weaker must submit or with which it must 
harmonize. 

Sovereignty therefore must inhere in God, by virtue of 
His omnipotence. And he could not abdicate this sover- 
eignty if he would. He can not deny himself. The 
sovereign will of God then is law or true rule of all human 
action. The violation of this law is what the Scriptures 
call sin. 

God is omnipresent. Hence the Divine will or law exists 
everywhere, whether we know of the law-giver and law 
or not. It is a familiar legal maxim that ignorance of the 
law is no excuse. " Ignorentia legia nominem cxcusat." 
Ignorance mitigates, but does not excuse or justify. 

Christ taught this doctrine when he said: -'Blessed is 
that servant, whom his Lord, when he cometh, shall find 
so doing. 

"Of a truth I say unto you, that he will make him ruler 
over all that he hath. 

" But and if the servant sayeth in his heart, my Lord 
delayeth his coming; and shall begin to beat the men 
servants and maidens and to eat and and be drunken; 

''The lord of that servant will come in a day when he 
looketh not for him, and at an hour when he is not aware 
and will cut him in sunder and will appoint him his por- 
tion with the unbelievers. 

"And that servant which knew his lord's will and pre- 
pared not himself, neither did according to his will, shall 
be beaten with many stripes. 

"But he that knew not and did commit things worthy 
of stripes shall be beaten with few stripes. For unto 
whomsoever much is given, of him shall be much required; 
and to whom men have committed much, of him will they 
ask more." 

The foregoing considerations will enable us to under- 
stand Christ's thought when he said that the spirit of 



7o PRINCIPLES OF ALATHIASIS. 

truth should convince the world "of sin, because they 
believe not on me." That is to say, all sin involves unbe- 
lief in Christ. Where there is no faith in God, ruin results, 
and hence viewed from the standpoint of consequence, 
unbelief is sin. 

On the other hand, when a believer sins, he makes 
the word of God of no effect, or practically treats it as 
false, and thus increases his stripes. (See Sec. 198.) 

So that in some way all sin involves unbelief, either 
directly or equivalently, in Christ, who professes to be the 
Son of God and to teach Divine truth. (See Chap. IV.) 
Hence the apostle Paul says: "Take heed brethren, lest 
there be in any of you an evil heart of unbelief in depart- 
ing from the living God. 

But exhort one another daily, while it is called to-day; 
lest any of you be hardened through the deceitfulness of 
sin." 

Sec. 4.3. Sin, Common to Mankind. — All men are sin- 
ners, at least through ignorance. There may be some 
who have never violated any known Divine precept. But 
at least ignorantly, all have sinned and come short of the 
glory of God. No one has ever attained suddenly to the 
fullness of religious truth. The knowledge of good and 
evil cannot be attained without more or less experience. 
Hence in the fifth chapter of Hebrews, full grown Chris- 
tians are spoken of as "Those who by reason of use have 
their senses exercised to discern both good and evil." 
There can be no progress in Christian knowledge, with- 
out somewhere experiencing the pangs of repentance. 
" Except ye repent, ye shall all likewise perish." 

This doctrine, however, should be no encouragement to 
the commission of sin. Let us not sin that grace may 
abound. But rather see the folly of sin, and learn to 
avoid it as much as possible, like a burnt child shuns the 
fire. Experience is a dear school. Some have learned 
more in that school than they really need to know. 

Sec. 4.4.. Human Responsibility. — The idea of man's 
responsibility is of the essence of all that is called sin. 



SIN. 71 

The word responsible in this connection is used in the 
sense of answerable, amenable, accountable. The ques- 
tion of responsibility presents itself under two aspects: 
(1) Sins of knowledge; (2) Sins of ignorance. In rela- 
tion to the first class, we readily recognize that a willful 
sinner deserves judgment, more or less severe, according 
to the circumstances of the case. But it is more difficult 
to understand the principle by which ignorance of the law 
is excluded from the list of defences. The reason, how- 
ever, seems to be, that there is no other rule will answer. 
Every man must be presumed to know the law. And in 
fact, that is not a violent presumption, where the con- 
science is kept clear. Hence the apostle Paul says: "As 
many as have sinned without law, shall also perish with- 
out law; and as many as have sinned in the law, shall be 
judged by the law. For not the hearers of the law are 
just before God, but the doers of the law shall be justified. 
For when the Gentiles, which have not the law, do by 
nature things contained in the law, these, having not the 
law, are a law unto themselves; which show the work of 
the law written in their hearts, their conscience also bear- 
ing witness, and their thoughts the meanwhile accusing, 
or else excusing one another." 

That is to say, where the conscience is not destroyed, 
there is a natural light in the heart, even where a know- 
ledge of the law does not exist. 

Furthermore it should be remembered that judgment 
is a means of the dissemination of knowledge. Were it 
not for the judgments upon the unfortunate transgressors 
that get into our courts, the knowledge of our criminal 
statutes would grow less and less, and all criminal phrase- 
ology would finally become obsolete. Hence our courts 
seem to be agencies by which the Divine spirit is 
convincing this world of sin; and this criminal jurispru- 
dence is all based upon the idea of human responsibility. 

The responsibility of man seems to spring out of 
human liberty. God himself is free. And when he cre- 
ated man in his own image he endowed him with the 



72 PRINCIPLES OF ALATHIASIS. 

attribute of liberty. And hence every man, if he will, 
may cease to do evil and learn to do well. It is true that 
a man cannot do this in his own strength. The supple- 
mental power of God is always necessary. But it is 
always at hand, supplying every human lack, and man is 
therefore responsible for not doing his part. He should 
put forth the power residing in him. God will do the 
rest. While then avoiding self-righteousness on the one 
hand, let us avoid inaction on the other hand. If we do 
not use the powers with which we are endowed, we must 
and will receive stripes. To whom much is given, much 
will be required. 

Sec. 4.5. The Relation of Penalty to Law. — The pen- 
alty of the law is of its essence. Without penalty, the 
law is a bee without a sting. The Mosaic statutes con- 
tain many severe penalties; and these are at least a par- 
tial revelation of the antagonism of God to sin. But they 
do not fully reveal it. That was a work reserved for the 
cross of Christ. The Lord laid upon him the iniquity of 
us all. How strartge the paradox — -revealing and yet 
destroying the law by meeting its penalty, in the act of 
revelation. The great mystery, — the atonement of the 
Son of God is elsewhere discussed in the proper connec- 
tion. It is sufficient here to observe that the cross of 
Christ wrecked the Mosaic as well as all other penal sys- 
tems by extracting the penalty. And yet in the wreck 
of the Mosaic statutes, we find many valuable precepts. 
Some were designed it is true for his people and age; such 
as the command, not to eat swine's flesh. But others are 
applicable to all time, such as the ten commandments. 

While the Mosaic statutes were a set of criminal stat- 
utes proper; i. c. specific commands with specific penalty 
attached for their violation, and all plainly declared; yet 
the teachings of Christ were not so. The New Testament, 
for reasons involved in the mystery of God, is a system of 
truth, more or less concealed in parables and dark say- 
ings; which it is profitable to study and unravel; and it is 
costly to neglect or miss these truths. The affliction 



SIN. 73 

resulting from a failure to learn or observe the precepts of 
Christ, give the New Testament the character of a quasi- 
criminal statute book. But it is not a set of criminal 
statutes proper — the precept and penalty being frequently, 
more or less obscurely set forth; and especially is this so, 
in relation to the penalties. 

Christianity gives the world something better than a 
set of criminal statutes. Grace and truth came by Jesus 
Christ. Happy is the man that seeks, finds and obeys 
that truth. To him the depenalized law of God is sweeter 
than honey and the honey-comb. He exultingly exclaims 
in the language of the apostle Paul: 

"O, death where is thy sting? O, grave where is thy 
victory? The sting of death is sin; and the strength of 
sin is the law; (through its penalty, or just deserts;) but 
thanks be to God which giveth us the victory through our 
Lord Jesus Christ." 



CHAPTER IX. 



THE CONSEQUENCES OF SIN. 



THE DOGMA OF E TERN A I TORMENT. 



Sec. 4.6. Cause and Effect. — There is no effect without 
a cause. The general idea of cause, is action producing 
an effect; and the result of the action is called effect. 

As there can be no effect without cause, so conversely 
there can be no cause without an effect; i. e., every action 
must produce some result, called consequence. 

Hence righteous actions produce the consequences of 
righteousness; and sinful actions, the consequences of 
sin. 

Sec. .//. Consequences of Sin. — This world seems to 
be arranged upon the plan of attaching affliction to the 
failure to attain to religious truth. The tribulation may 
be more or less delayed; but, at least, as a general rule, 
it will come sooner or later. In fact the suffering reveals 
the sin. The child only learns to avoid the fire by being 
burned. So the ditches and briars of false religion cause 
the world to seek and find true religion. 

That there is therefore some consequence more or less 
severe attached to sin, we may all readily agree. 

The consequences of sin or neglecting religious truth, 
are nowhere precisely described. In general terms we 
are taught that these consequences are indignation, wrath, 
tribulation, anguish, torment, woe, calamity, affliction, 



THE COX SEQUENCES OF SIN 75 

judgment, damnation, ruin, destruction, and other words, 
more or less synonymous with this line of ideas. 

Perhaps one of the greatest of the consequences of 
religious ignorance in this world, is fear. The most of 
mankind are in a state of fear; especially fear of death; and 
this fear hath torment. 

In forming an idea of the awful consequences of sin, 
consider the million inmates of the penitentiaries, insane 
asylums and infirmaries, in the United States! Then 
recall the fifty million martyrs, in the ages gone by, that 
have been destroyed by religious persecution! Then con- 
sider the untold millions that have been destroyed in the 
horrors of war! The sum of it all is, that the history of 
this world, both sacred and profane, is dark and bloody 
on every page by reason of sin and its consequences! 

Sec. 4.8. The Apostle Paul's Description of the Conse- 
quences of Sin. — The most graphic description, in tersest 
language, of the indescribable ruin involved in religious 
darkness, will be found in the epistle to the Romans, as 
follows: " When they knew God they glorified him not as 
God, neither were thankful; but became vain in their 
imaginations, and their foolish heart was darkened: 

"Professing themselves to be wise, they became fool- 
ish, 

" And changed the glory of the uncorruptible God into 
an image made like to corruptible man, and the birds, 
and the four-footed beasts, and creeping things. 

''Wherefore God also gave them up to uncleanness 
through the lusts of their own hearts, to dishonor their 
own bodies between twemselves: 

11 Who changed the truth of God into a lie, and wor- 
shiped and served the creature more than the creator, 
who is blessed forever, Amen. 

11 For this cause God gave them up unto vile affections: 
for even their women did change the natural use into 
that which is against nature: 

" And likewise also the men, leaving the natural use of 
the women, burned in their lust one toward another; men 



76 PRINCIPLES OF ALATHIASIS. 

with men working that which is unseemly, and receiving 
in themselves that recompense of their error which was 
meet. 

"And even as they did not like to retain God in their 
knowledge, God gave them over to a reprobate mind, to 
do those things which are not convenient; 

"Being filled with all unrighteousness, fornication, 
wickedness, covetousness, maliciousness; full of envy, 
murder, debate, deceit, malignity; whisperers, 

" Backbiters, haters of God, despiteful, proud, boasters, 
inventors of evil things, disobedient to parents, 

"Without understanding, covenant breakers, without 
natural affection, implacable, unmerciful." 

Sec. 4.9. — The Dogma of Eternal Torment. — In the 
previous sections of this chapter, we have seen that ungod- 
liness and disaster sustain to each other the relation of 
cause and effect; and hence as long as false religion or irre- 
ligion exist in the universe of God, torment will exist also. 
While this is all true we must beware of distorting the 
Divine word by a construction sustaining the doctrine of 
endless torment. 

In relation to this subject the Scriptures are' sole 
authority; and whatever they plainly teach as to the des- 
tiny of the wicked should unhesitatingly be accepted as 
our creed. The contention, if at all should be, not as to 
the truth of the Divine word, but what does it really 
teach? 

The dogma of the eternal torment of those who die 
in unbelief is the source of much infidelity, distress and 
insanity; and it is an important obstacle to the success of 
the gospel in heathen lands. 

These are special reasons why this doctrine should not 
find a place in the orthodox creed, unless it is clearly 
taught in the Scriptures. While avoiding the Scylla of 
disbelieving the Sacred Writings, let us, on the other 
hand, shun the Charybdis of misconstruing them upon 
this subject. 

Paganism describes Tantalus as standing up to his 



THE DOGMA OF ETERNAL TORMENT. 77 

chin in water, which constantly eludes his lips as often as he 
attempts to quench the thirst that torments him. Over 
his head grow all kinds of fruits; but whenever he reaches 
forth his hand to take them, the wind scatters them to the 
clouds. Is Christianity no improvement in cruelty upon 
heat lien ism/ 

Jupiter for theft "bound Prometheus with chains to a 
pillar, and sent an eagle to prey without ceasing upon his 
liver, which grew every night as much as it had lost in 
the day. " 

If the benighted and perverse mythology of the 
ancients had enough mercy in it to release Prometheus, 
after thirty thousand years, is it not wise to examine 
whether the religion of the Merciful Christ closes the door 
of hope? 

There is still another strong reason' for critical investi- 
gation of the truth of this dogma, and that is, God being, 
omnipresent it follows that if there is a place or state of 
eternal torment, God must be in it. 

If the God of the Christians is himself doomed to hear 
the everlasting wailing and gnashing of the damned, is it 
any wonder under "The Law of Faith" that there is as 
much affliction in Christendom as there is? 

Furthermore it should be remembered that, as else- 
where shown, God has the power to deliver our race from 
pain, and there are passages that seem to indicate that 
suffering will pass away from this universe. 

Whether unbelievers in Christ shall be utterly anni- 
hilated or whether they will be restored through greater 
evidence or knowledge in the world to come, can only be 
a matter of speculation, for the Scriptures are involved in 
great mystery upon this subject; possibly for the purpose 
of calling into exercise the qualities of submission and 
resignation; and confidence that the Judge of all the 
earth will do right. (Rom. 15:13, 1 Cor. 9:10, 13:13; 
Jas. 4:7; Math. 6:10, 36:39, 5:5; Gen. 18:25.) 

But that eternal existence in a state of torment is at 
least not plainly taught will appear from a brief examina- 



78 PRINCIPLES OF ALA THIA SIS. 

tion of some of the principal texts quoted in support of 
such doctrine. 

(i) Math. 25 :/f.i. — "Depart from me ye cursed into 
everlasting fire prepared for the devil and his angels." 

No criminal lawyer would agree that this language 
would doom his client to eternal torment. 

The penitentiary is as eternal as the state; but crim- 
inals come and go. So while this allegorical fire may be 
everlasting, there is nothing in the text declaring that any 
one created intelligence will eternally inhabit it. 

Neither is it said that its inhabitants must necessarily 
be tormented. There is a faith that can quench the vio- 
lence of fire, as in the case of the Hebrew children: ( Heb. 
11:34; Da. 3:25) and in as much as the omnipresence of 
God requires him to inhabit whatever hell may at any 
time exist, there is nothing in the text under considera- 
tion to prevent him from granting the inhabitants of the 
fiery regions a faith that will quench the violence of the 
fire, and convert their damnation into a most glorious 
triumph of Divine grace. 

In fact we all live and move and have our being in 
allegorical fire, because the omnipresent God Himself "is 
a consuming fire" allegorically speaking. (Heb. 12:19; 
Deut. 1 :24; Eze. 22:15.) 

It seems irom Roms. (11:32,) that the God of justice is 
able to have mercy upon unbelievers on account of their 
very unbelief; their incapacity to believe or lack of evi- 
dence being matters of important mitigation in their favor. 
(Acts 17:30.) If by faith, as elsewhere shown we can 
overcome the horrors of syphilis, leprosy or consumption, 
why need anyone have a fear of the malignity of the devil 
and his angels, or the spirit of burning and of judgment 
or any other torment? 

The Holy Spirit inspired the prophet to pray: "In 
wrath remember mercy;" (Numbers 35:1 1 ) and there is 
nothing in the Scriptures that places any created intelli- 
gence beyond the purview of this prayer. 

Even when God suffers a creature to become an object 



THE DOGMA OF ETERNAL TORMENT. 79 

of universal execration like Guiteau. He mitigates his 
condition with an insanity or lunacy that renders him 
largely unconscious of his awful ruin. (See Sec. 27.) 

(2) Math. 25:4.6. — "And these shall go away into 
everlasting punishment, but the righteous into life eter- 
nal." 

The word kolosin that is here translated punishment, 
is the ordinary Greek word for pruning; and seems to 
refer to the figure in John ( 15:1-6,) where branches are 
pruned that they may be fruitful, and the unfruitful are 
taken away and burned up. 

The pruning is eternal, in the sense that it proceeds 
from the Eternal One; just as the eternal life mentioned 
in the text is life from the Eternal One: i.e., the text refers 
rather to the origin of the pruning and life than to the 
extent of duration. 

If, however, the phrase ' ' eternal life ' ' refers to the 
everlasting duration of the creature, then the kolosin is 
everlasting, like the elimination of a non-fruit-bearing 
branch. 

The idea, however, of eternal torment is not involved 
in this figure. 

If the analogy is to be pursued after the elimination 
of the branch it simply withers and disappears; while its 
atoms in the processes of nature enter into new organisms. 

(3) Luke 16:23. — " The rich man also died and was 
buried, and in hell he lifted up his eyes, being in tor- 
ment." 

This text does not declare that this man would ever- 
lastingly exist in a state of torment. 

It is true that at the time Lazarus was separated from 
him by an obstacle allegorized as an impassible Gulf. 

But as above seen, the omnipresent God was with him; 
and what omnipotence could do for him, who can tell? 
Especially so in view of the saving power of the blood of 
Christ, which for all we know may extend to every 
spirit whether embodied or disembodied. It is not right 



80 PRINCIPLES OF ALATHIASIS. 

to limit the scope of the blood of Christ unless we are 
compelled to do so by the plain word of God. 

Furthermore in these modern days of navigation and 
engineering there are no impassible streams or gulfs. 
Steam and electricity have practically fulfilled the prophe- 
cies of John on the island of Patmos, and annihilated 
time, space and the sea, (Rev. 10:6, 6:4. 16:20. 21:1; 
Luke 3:5); and these triumphs of inventive genius may 
be God's parable that the obstacles to the comforting of 
every spirit, whether embodied or disembodied, are now 
removed through the cross of Christ. 

And there are promises in the Scriptures broad enough 
to comfort all that mourn whether on this or the other 
s.ide of the grave, some of which are as follows: 

"Blessed are they that mourn for they shall be com- 
forted." Math. 5-4. 

" Blessed be God, even the father of our Lod Jesus 
Christ, the Father of mercies and the God of all comfort; 
who comforteth us in all our tribulations, that we may be 
able to comfort them who are in trouble, by the comfort, 
wherewith, we are ourselves comforted of God." 2 Cor. 

i:3-4. 

"The spirit of the Lord God is upon me * * * to 
comfort all that mourn; to appoint unto them that mourn 
in Zion, to give unto them beauty for ashes, the oil of joy 
for mourning, the garment of praise for the spirit of heavi- 
ness. * * * And they shall build the old wastes, and 
they shall raise up the former desolations, and they 
shall repair the waste cities, the desolations of many 
generations." ( Isa 61:3.) 

The recovery of men and nations then from waste 
and ashes is possible from these Scriptures. 

There was no impassible gulf to the psalmist when he 
considered the omnipresence of God as follows: "If I 
make my bed in hell behold thou art there. If I take the 
wings of the morning, and dwell in the uttermost part of 
the sea; even there shall thy hand lead me and thy right 
hand shall hold me." 



THE DOGMA OF ETERNAL TORMENT. 81 

Wherever God is, there is heaven; and God being every- 
where, heaven is everywhere. But there are degrees of 
exaltation in heaven. Hell is a humble feature of the 
Divine Kingdom. It is the dung heap of God. It should 
be remembered that Gehenna (the valley of hinnom) that 
is translated hell, was a place outside of Jerusalem, where 
the offal of the city was thrown. There the worm (skolax- 
maggot ) dieth not, in a sense; for new food for maggots 
was thrown there daily, and hence the place was always 
alive with the skolax. And the fire was never quenched, 
for new fuel was always at hand to feed the flames. To 
this same place also the farmers, florists and horticul- 
turists came for fertilizing materials. So that no specific 
load of offal remained in Gehenna any great length of time.. 
It either went back to the earth, or went up through com- 
bustion to the clouds; or else was taken out into the fields 
and gardens to fertilize the soil. So that, while the dung- 
heap was eternal, the material of which it was composed 
was constantly changing like the inmates of jails and peni- 
tentiaries that come and go from the enduring prison walls- 
There is nothing then in Christ's figurative use of the 
valiey of hinnom, to indicate that any given inhabitant of 
hell after death, must always remain there. There may 
be some way for the removal of outcasts like Guiteau and 
Pendergast from the unusual execration that has over- 
taken them, analogous to the processes in the Gehenna at 
Jerusalem. 

There are Scriptures that imply that hell commences 
this side of the grave. Solomon regarded harlotry as hell. 
And we may well agree with him, as some poor wretch 
"lifts up his eyes in torment," by reason of the venereal 
diseases contracted in a house of fornication. 

And the Scriptures declare generally that "the wicked 
shall be turned into hell, and all the nations that forget 
God." 

The use, in part at least, that God makes of these 
dung heaps is described in the chapter on Sanctification, 
in which it is shown that faith in Christ in the heart of 



82 PRINCIPLES OF ALATHIASIS. 

each believer is like a growing vine, and in this vineyard 
God is the husbandman; and when necessary he digs about 
and dungs it. And there can be no doubt that one way 
of fertilizing the soil about this tree of faith, is by show- 
ing the world the ruin that sin involves. It corroborates 
the Scriptures and strengthens the faith of all intelligent 
observers. 

And so God has some way of utilizing the God-for- 
saken portion of our race; for as we shall hereafter see 
panagathism and not pessimism reigns. 

We may then, through Christ strengthening us visit 
and utilize hell; not only by increasing our own faith by 
the sights there presented; but we may take a ruined 
wretch and use his lost and undone condition to prove 
to him the truth of the Scriptures that testify to the ruin 
of sin; and thus by a new born faith in Christ overcome 
the grasp of hell upon him and save him as by fire. 

This great truth is taught by the apostle Jude,. as fol- 
lows: "Keep yourselves in the love of God, looking for 
the mercy of our Lord Jesus Christ, unto eternal life. 
And of some have compassion, making a difference. And 
others save with fear, pulling them out of the fire; hating 
even the garment spotted by the flesh. 

" Now unto him that is able to keep you from falling, 
and to present you faultless, before the presence of his 
glory, with exceeding joy, to the only wise God, our 
Savior, be glory and majesty, dominion and power, both 
now and forever. Amen! " 

Of course no man should engage in this work of salva- 
tion in his own strength. It is a dangerous work; and if 
we would avoid becoming skolaxied ourselves, let us seek 
Divine grace to help us in pulling others out of the fire. 
It is true that this work seems to relate to matters this 
side of the grave; but there is nothing in the Scriptures 
clearly teaching that we cannot, in the the world to come, 
through Christ strengthening us, visit and minister to the 
rich sinner that neglected Lazarus, and all others who 
may be in like torment. And if the omnipresent Cod, 



THE DOGMA OE ETERNAL TORMENT. 83 

does not see proper to ultimately restore the children of 
torment to favor, every analogy and allegory used in the 
Scriptures, in relation to the subject points to their deliv- 
erance from torment ultimately, by practical, if not abso- 
lute annihilation. 

(4) Mark 16:16. — "He that believeth not shall be 
damned. " 

According to this and other Scriptures, unbelievers 
are undoubtedly under the dominion of the pessimistic 
theory of evil: and hence under the law of faith are in a 
state of condemnation, because they condemn others. 
When they would do good, evil is present with them; 
and there is no one to deliver them. They are truly sur- 
rounded by what is to them an impassible gulf. But 
the text under consideration does not declare that the 
damnation will be eternal, nor that unbelievers will exist 
eternally. It must however be confessed that as long as 
unbelief exists, subjective evil, condemnation and misery 
will exist also. 

Whether or not annihilation is the destiny of any 
created intelligence, it is manifest that the time will come 
when all the then existing creatures will believe in Christ; 
for it is the revealed purpose of God "That at the name 
of Jesus every knee should bow, of things in heaven and 
things in earth and things under the earth, and that every 
tongue should confess that Jesus Christ is Lord to the 
glory of God the Father." Phil. 2:10-11. 

(5) Rev. 14:11. — "And the smoke of their torment 
ascendetJi up forever and ever. ' ' 

No Greek scholar can determine with much satisfaction 
to himself the meaning of the phrase eis aionas aionon, 
that is here translated "forever and ever." It seems 
to be what the Scriptures call a " dark saying. ' ' ( Prov. 1:6.) 
Aionon seems from its genitive form to mean "from 
everlasting," and this phrase may therefore be literally 
translated " to everlasting from everlasting, i. e., "between 
the everlastings." It seems to be an adverbial expression 
involving the idea of torment in the present tense rather 



84 PRINCIPLES OF ALATHIASIS. 

than in the past or future. This view is reasonable; for 
as elsewhere shown, there can be no affliction except in 
the present tense — during what is called " to- day, " as 
contradistinguished from yesterday and tomorrow. The 
affliction of yesterday is forever gone; and we cannot be 
tormented tomorrow, for it is not here yet. 

The same form of expression is frequently used in 
describing the blessedness and existence of God; as in 
Rev. 4:10, "And worship Him that liveth for ever and 
ever." The use of the verb in the present tense is incon- 
sistent with the thought of eternal duration; but rather 
denotes the One who now liveth. The same thought is 
involved in the text, "Behold now is the accepted time, 
now is the day of salvation;" and this is true because God 
can only live and act in the present. 

All that portion of duration "from everlasting to 
everlasting, "is embraced in the present time; and hence the 
class of texts containing this adverbial phrase can scarcely 
be tortured into a reference to eternal duration. There 
are other texts setting forth the idea of everlasting exist- 
ence where this adverbial phrase is not used. In all these 
cases the use of " aionas " once suffices. 

Without pursuing the subject further, enough has been 
said to show that there is nothing in this text to 
prevent the expectation that happiness will ultimately 
inhabit the entire universe, especially in the light of the 
Scriptures, which declare there shall be no more pain. 

Such an expectation is important from an Alathiastic 
standpoint, for the reason that it enables us to avoid a 
faith that God is a cruel or unmerciful being. 

That "He will not always cliide" is a blessed text. 
Psalms 10, 3; 9. 

Whether the irreverant and indecent will ultimately 
be annihilated or healed and restored may be a debatable 
question. The how is with God with whom all things 
are possible; but the doctrine that the time will come 
when all the then existing created intelligences will be 



THE DOGMA OF ETERNAL TORMENT. 85 

free from distress, has much in the Scriptures to sup- 
port it. 

(6') Involved in mystery. — In Sec. 33 it is said that 
" Mystery presides over all the works of an inscrutable 
God." This is a necessary incident of man's finiteness, 
and will throw light, as already intimated, upon the ques- 
tion under consideration in this chapter. Suppose that 
God should, plainly say that any one created intelligence 
should be tormented throughout all eternity; how could 
he prove to us the truth of such a statement? We have 
no evidence that torment has existed throughout the 
eternal past. The Divine Being then must be entirely 
without corroboration, as to such an affirmation; for after 
a million of years of torment, should expire, we would 
still have nothing but the naked word of God, as to what 
will take place in the eternal future, still unexplored. 

The Scriptures clearly indicate a Divine purpose to say 
nothing to man that cannot be corroborated, if denied; 
otherwise Christ would not have given Thomas the 
personal knowledge of his resurrection that that faithless 
disciple demanded. 

If we have faith knowledge either pro or con in relation 
to the happiness of unbelievers in the spirit world, in the 
endless cycles to come, it can only rest upon the eternally 
naked statement of God. 

A witness is not in an enviable position, who is entirely 
unable to corroborate any given statement he may make. 

There is a class of cases, where such evidence is insuffi- 
cient to produce credence; such as where a witness is 
impeached, or is an accomplice or is the person alledged 
to be injured in a prosecution for rape, seduction or intice- 
ment to prostitution. 

Would not then the Divine being be chary of making an 
assertion, that he could not prove if some doubting 
Thomas should arise? 

How Infinite Sagacity has allowed this subject to be 
involved in mystery! 

God then gives us great reason (by taking 



86 PRINCIPLES OF ALATHIASIS. 

into account the Divine attribute of mercy) to believe 
that misery will in the indefinite future disappear 
from all intelligent creatures, and to expect that such a 
blissful consummation will be speedily brought about! 
Meanwhile let us watch Him who calls Himself The Rose 
of Sharon and the Lily of the Valley, as he unfolds his 
purposes, like the unfolding rose He has created, with full 
confidence that a being so full of grace, gentleness and 
beauty, as the Creator of the rose must be, will in some 
way show himself to be more beautiful than the lily He 
has told us to consider; remembering that "The Lord 
taketh pleasure in them that revere Him, that hope in his 
mercy. " 

Sec. jo. The Demands of Prudence. — The mystery of 
the destiny of the wicked should be.no incentive to, nor 
license for sin. The very uncertainty in which the sub- 
ject is involved should lead us to wait until some one has 
explored eternity before we enter upon a sinful course. 

The wisdom that dwells with prudence will certainly 
admonish us to take no unnecessary chances. 

In any event it is certain that as long as there is sin 
there will be suffering; and hence, the question of the ban- 
ishment of torment is a problem that can only be solved 
by the disappearance of sin from the universe. 

Let us then, learn to act wisely; and hasten if it may 
be, the prophetic period, when the knowledge of the Lord 
shall cover the earth as the waters cover the sea, and God 
shall dwell with his people; " And God shall wipe away 
all tears from their eyes; and there shall be no more death, 
neither sorrow, nor crying, neither shall there be any more 
pain." 

' ' And there shall be no more curse." 



CHAPTER X. 



THE DIVINE SACRIFICE. 



Sec. ji. A Medico-legal Problem. — We have seen 
that sin results in affliction; and this must be so, on 
account, at least of the vindication of Divine sovereignty. 
The wrath of God is revealed from heaven against all 
unrighteousness of men. And yet there is in the Divine 
nature a spirit that cries: "In wrath remember mercy." 
Accordingly we find that this world abounds with physi- 
cians and remedial agencies; all showing to us the mercy 
of God, who created such phenomena. 

In recognition of these truths, Christianity presents 
and solves a medico-legal problem — the vindication of the 
law, and the salvation of the law-breaker. 

The plan of salvation, through the cross of Christ, is 
the only one that addresses itself to this difficulty; and it is 
the only one that has stood the test of time. 

There are however, as we have already seen, reasons 
for affliction besides sin. And we shall see that the cross 
is a remedy as broad as the reason for affliction, whatever 
it may be; and its work is not confined to that of mere 
expiation of sin. In discussing then, the philosophy of 
the plan of salvation, we may expect to find the remedy 
for the consequence of sin, involved in it, but not consti- 
tuting the whole of it. 

Alathiasis has to do with the question of affliction 
generally whatever may be its origin; and hence in this 
chapter, we enter upon the broad field of the relation of 



88 PRINCIPLES OF ALATHIASIS. 

the cross to every phase of human experience; including 
the remedy for sin. 

It is not, however, the present purpose to answer all 
questions that might arise in relation to this great subject. 
No man can entirely compass the mystery of the cross, 
involving as it does matters of Divine or infinite magni- 
tude. Yet, no doubt we can investigate sufficiently to see 
that Christianity is founded upon eternal truth; and to 
avail ourselves practically, of whatever power there may 
be in the blood of Christ as a remedial agency. 

Sec. 52. — The Mystery of the Plan of Salvation. — The 
wonderful hallowed theme, Christ Crucified, is one of the 
most mysterious presented in the Scriptures, hard to 
be understood, and always liable to be perverted. 

The blood of Christ being for all classes of mankind, 
it is impossible to present the subject from the standpoint 
of one class so as to be equally intelligible to all classes. 

There are questions involved in it analagous to those 
found respectively in the legal and medical professions, 
business circles, the family, and all other departments of 
life. 

Its relation to criminal jurisprudence, while interesting 
and instructive to judicial minds, may be but jargon to 
the physician; and vice versa, when viewed from a medical 
basis. So an analogy drawn from commercial or agricul- 
tural life, might be misunderstood by those in other rela- 
tions. 

It is better, therefore, to say, on the authority of the 
word of God, that there was something in the Divine 
Nature growing out of the relations between God and man 
that required this sacrifice. What it was we may appre- 
hend, but not comprehend, for the reason that no man 
can enter in to every phase of human experience; and, a 
fortiori, it is impossible for a finite being to enter into 
full sympathy with Infinity. 

Even the wisest finite legal mind would hesitate to 
proffer a complete solution of the mystery of the cross of 
Christ, viewed from the standpotnt of criminal jurispru- 



THE DIVINE SACRIFICE. 89 

dence, until he understood the origin of malicious impulses 
that lead to malicious conduct. From the view of malice 
as a disease, and the blood of Christ as a remedy therefor, 
what physician would undertake to exhaust the subject, 
trackless as the winds and clouds in their flight, as long 
as the mystery of disease and the power of medicine is 
unsolved? 

Considering the subject from the standpoint of regen- 
eration in-wrought in the soul through the blood of Christ 
by the power of the Holy Spirit, working as mysteriously 
as the air we breath; who can appreciate this phase of 
the Crucifixion as well as one who has experienced the 
pangs of parturition? 

Until we can solve these, and as many other mysteries 
as there are experiences in life, the blood of Christ must 
always be to us like the mystery of the ocean, whose 
hoarse waves are boundless and unfathomable. We may 
crest the billows, but cannot exhaust the unsearchable 
ricJics which angel hands beckon us to explore. 

We are certainly blessed if upon the simple reading of 
the word of God we do not stagger at the ' 'mystery of 
godliness;" but believe that this great sacrifice was 
demanded by what in the Divine Nature we may call 
"Mystery" when we lack a better name. 

Remembering that the subject is to be most sacredly 
handled, with love and reverence, in a manner pointing to 
the infinite majesty of the name of Jesus, let us proceed in 
a spirit of religious veneration to the consideration of this 
theme and meditate upon " the mystery, even the hidden 
wisdom wliicJi God ordained before the world unto our 
glory r 

See. 5J. The Utility of the Cross in a Self-evidenc- 
ing Revelation. — God has created a world that needs the 
truth. And it is not strange therefore, if He should 
desire to supply the world with his truth. Accordingly 
he has undertaken to make this world free, through the 
truth. This saving truth is contained in the Divine Word; 
a self-evidencing book of its own verity and origin, that 



go PRINCIPLES OF ALA THIASIS. 

saves anyone both from irreligion and false religion, who 
studies, digests and practices its precepts. 

Christ is of the essence of this Book, like the main- 
spring of a watch or the beam of a ship. 

Take out the symbols, prophecies and histories per- 
taining to the Messiah or Christ, with which the Bible 
abounds, commencing with the prophecy, that the seed of 
the woman should bruise the head of the serpent; the 
acceptance of the sacrifices offered by Abel; followed in 
process of time, by the offering up of Isaac, the only son of 
Abraham; and later by the sacrifice under the Mosaic 
Economy, all adumbrating the Antitype Christ, crucified, 
resurrected, ascended; and preached by the Apostles — 
take these all out of the sacred record, and that mysteri- 
ous Book will disintegrate; for all else in its pages is simply 
the body, of which, Christ is the soul spirit and life. 

The Bible is the only self-evidencing Divine Message 
extant. And a genuine revelation with its purported mis- 
sion, must prove itself, in all ages and climes, or the truth 
it contains, must be lost to the world. Unless it is self 
attesting; i. e. contains internal evidence which in con- 
nection with human experience carries with it conviction 
that it is the genuine word of God, it can no more float in 
the religious world, than counterfeit coin, or irredeemable 
paper can float as a part of the world's circulating medium. 
We are therefore justified in believing that God could riot 
have constructed a self-evidencing Book upon any other 
plan than that of the Bible. At least he has not doneso; 
and it is reasonable to believe, that if it had been possible 
to proceed upon any other plan, God would have heard 
the prayer, of his only begotten Son, to be saved from 
the Cross. 

Nothing but the truth could save man, and Christ died 
for the truth' 's sake. 

Why the Spirit of true religion in revealing itself, to 
man must identify itself, with the Christ Spirit, is involved 
in great mystery. When we seek to solve it, we must 



THE DIVINE SACRIFICE. 91 

fail, for finiteness cannot solve all that pertains to the 
infinite, and consequently unsearchable God. 

It is sufficient to say that the Bible is the only way 
that religious truth did enter this world, and therefore it 
is the only way it could do so; for an omniscient God can 
only act on the best plan; and if there could be any better 
way devised than the Bible, He would necessarily have 
adopted it. The demand then for the sacrifice of Christ 
may be syllogistically stated as follows: 

Major Premise: The Bible, a repository of religious 
truth, is necessary for the salvation of the world. 

Minor Premise: Christ crucified is of the essence of 
that Book. 

Conclusion: There was therefore no escape from the 
Cross. 

In the construction then of this self-evidencing~Book the 
Crucifixion of Christ was demanded. It would have been 
incomplete and meaningless without this sacrifice. 

Whether this self -evidencing purpose was the chief 
reason of the Cross, we do not know; but that it was one 
of the reasons, and an essential reason, cannot be denied; 
because as we have seen this Book must be self-evidencing 
or fail; and no story has been or can be written that car- 
ries in itself, conviction of its truthfulness, like the Gospel 
records of the Crucifixion. 

Sec. 54. The Value of the Cross of Christ as an 
Example. — Omniscience knew the necessity of the conflict 
to come, throughout many centuries, between true and 
false religion. When therefore the leader of the Christ- 
ian world said to the church: "Be thou faithful unto 
death, and I will give thee a crown of life;" it behooved 
him to set an example. While this world is passing 
through the mystery of religious persecution " follow me " 
is much nobler than "go," from the lips of the captain 
of our salvation; who was therefore "perfected, through 
suffering" i. e., fitted for leadership by himself blazing the 
way. 

In the presence of the mob crying "crucify him," He 



92 PRINCIPLES OF ALATHIASIS. 

fearlessly testified to the truth; there was no flinching 
from beginning to end, in all that crucial ordeal. This is 
the glorious standard of which Christendom may boast — 
the plummet, to which we should measure, in all the 
emergencies of life, calling for the exercise of fortitude, 
endurance or submission. 

As an example of these qualities, the cross 
is of especial value to womankind in protracted 
parturition. And wherever there is a fiery furnace, there 
the son of God has been and quenched the violence of the 
fire. Wherever there is a sword, there is one who has 
power to turn its edge or defeat it by the glory of the 
resurrection. Wherever wild beasts have been fed by 
the fury of religious persecution, there has been One, who 
stopped the mouth of lions, with his own broken body. 
Wherever a despairing heart cries: "My God, my God, 
why hast thou forsaken me," he should be comforted and 
encouraged by the fact that the Divine Leader passed 
through that dark place before the glory of the resurrec- 
tion dawned upon him. 

Sec. 55. The Divine Testator. — The fertile, juridical, 
spirit of the apostle Paul was quick to perceive the ana- 
logies of the cross to the various phases of human experi- 
ence;especially to those involved in jurisprudence. No odds 
how remote he detected the glittering gem. Hence among 
many other analogies he discovered that, "where a testa- 
ment is there must also of necessity be the death of the 
testator. For the testament is of force after men are dead; 
otherwise it is of no strength at all while the testator 
liveth. " As much as to say that the New Testament 
records contain the Divine Will, consisting of invaluable 
truths — unsearchable riches — rich legacies; and the death 
of Christ was necessary to make that record effective, for 
reasons already discussed in previous sections of this 
chapter. 

In the intricacies of jurisprudence, a case may be 
evolved that will strikingly illustrate this subject. A 



THE DIVINE SACRIFICE. 93 

father has a wayward son whom he loves notwithstanding 
his perversity. 

Apprehending that recklessness may sometime after 
the death of the father lead his son into crime and fine 
and imprisonment in default of payment, he provides by 
will for the creation of a trust, directing" that the trustees 
shall hold the trust property in reserve for a term of years 
for the purpose of saving and reclaiming the object of 
paternal solicitude. Now it is manifest that the will is of 
no value until the death of the testator. But after his 
death the will takes effect, and the law will apply the 
property as the will provides. 

Such illustrations could be multiplied; but it is not 
necessary. But the analogy is plain. In the providence 
of God, the death of Christ was essential to the develop- 
ment of the rich inheritance of religious truth, involved 
in the Christian system, and the immortality He brought 
to light. 

Sec. j6. Deliverance From Fear of Death. — In the 
epistle to the Hebrews the apostle Paul treats of this sub- 
ject as follows: "Forasmuch as the children are par- 
takers of flesh and blood, Jesus also himself likewise took 
part of the same that through death he might destroy him 
that had the power of death. And deliver them, who 
though fear of death, were all their life time subject to 
bondage. " 

If there is anything that we may inherit, through the 
cross, it is deliverance from fear; especially fear of 
death. "Perfect love casteth out fear." Such a species 
of torment can only arise from a misconception of the 
Divine Nature. It may be corrected by an argument, 
that can only be based upon the cross as follows: "Ye 
have not received the spirit of bondage again to fear; but 
ye have received the Spirit of Adoption, whereby we cry 
Abba Father. 

" This same spirit beareth witness with our spirit that we 



94 PRINCIPLES OF ALATHIASIS. 

are the children of God. And if children then heirs; heirs 
of God and joint heirs with Christ. 



"If God be for us, who can be against us? He that 
spared not his own Son, but delivered him up for us all, 
how shall he not also, with him, freely give us all things? 

" Who is the Judge? It is Christ that died, yea rather, 
that is risen again, who is ever at the right hand of God, 
who also maketh intercession for us." 

That is to say, if it be true that our Friend, Savior, 
Physician, Advocate, Intercessor, is also our Judge, can 
there be any doubt, that He will bring us off, more than 
conqueror? "Nay" says the apostle; "for I am per- 
suaded that neither death, nor life, nor angels, nor princi- 
palities, nor powers, nor things present, nor things to 
come; nor height, nor depth, nor any other creature shall 
be able to separate us from the love of God, which is in 
Christ Jesus. 

Death to the unregenerate heart, is a dread event. — 
The King of Terrors. 

This arises from lack of knowledge as to matters 
beyond the grave. The Scriptures furnish us the neces- 
sary information. The spirit of Divine revelation is that 
" to die is gain; " it being " far better, " to depart and be 
with Christ. 

The Bible is the basis of faith in such a blessed future. 
And when we remember that this foundation would dis- 
integrate, if the Miraculous Conception, Crucifixion, 
Resurrection and Ascension were taken out of the Scrip- 
tures, it is manifest that our deliverance from fear was 
purchased on the cross; for in no other way could the 
fear-destroying Bible be constructed. 

Sec. 57. Mediation and Expiation. — In Hebrews 
4:14-15, it is said: "Seeing then that we have a great 
High Priest, that is passed into the heavens, Jesus, the 
Son of God, let us hold fast our profession. For we have 
not a High Priest, which cannot be touched with the feel- 



THE DIVINE SACRIFICE. 95 

ing of our infirmities; but was in all points tempted like as 
we are, yet without sin." 

The main idea of Priest is that of Mediator. The 
principle of mediation everywhere presents itself in 
Nature. The hands and feet are the mediators of the 
body; and the head is the chief or high mediator; and all 
these are mediators, not only of the body; but of the spirit 
within the body; i. e. they are the agents through which 
the vital organs of the body are nourished, and the pur- 
poses of the spirit within accomplished. 

In the f ami fy, the husband and wife, constituting one 
flesh, are joint mediators; that is the joint agency by 
which the home is established and maintained. 

In business, the middleman is the mediator or priest of 
trade, as the merchant in merchandise; and common car- 
riers in commerce. 

In state, there is the mediation of the officiary between 
the government and the people. 

And so by analogy, there is manifestly need of media- 
tion in religious matters between God and his people; i. e. 
there must be some medium by which religious truth can 
enter the world; and enable us to adapt ourselves to a 
Divine environment. 

We may not fully understand this mystery; but from 
the fact that agency is so universal, we need have no hesi- 
tation in beliving the scriptural doctrine, that Christ and 
his followers, are chosen as the medium of certain Divine 
work in this world; and of all these, Christ is the High 
Priest; and his followers priests; after the analogy of the 
Mosaic system, in which Aaron was High Priest and cer- 
tain others were priests of lower rank. 

In Revelations 1:5-6, it is said: " Unto him that loved 
us, and washed us from our sins, in his own blood, and 
hath made us kings and priests unto God and his Father; 
unto Him be glory and dominion forever and ever." 

Every Christian then, whether called to preach or not, 
is a priest unto God; i. e. an instrumentality of accom- 
plishing some religious purpose. 



96 PRINCIPLES OF ALATHIASIS. 

But, in the Levitical Priesthood, the High Priest had 
a function to perform, peculiar to himself; just as the chief 
functionaries in all departments of life have duties, per- 
taining" only to their office. 

So, the High Priest in the Christian System, has a 
duty devolving on Him alone. What this is will be seen 
by examining the office work of the Jewish High Priest, 
a type, of which Christ is the anti-type. 

It will be remembered that the Mosaic Theocracy con- 
sisted of a series of Criminal Statutes denouncing severe 
penalties for crime, based upon the doctrine of lex talionis : 
"An eye for an eye and a tooth for a tooth. " 

The severity of this system was mitigated by the 
establishment of the Aaronic Priesthood; so-called, because 
Aaron was the High Priest or chief of all the priests. 

It was the business of this priest-hood to provide a 
remedy for crime. 

In the mystery of Divine counsel it was decided, that 
animals should be sacrificed for the purpose of vicariously 
satisfying the demands of the broken law upon the people; 
the violation of the law being universal. 

This sacrificial work was done in two tabernacles. 
Into the first tabernacle, both High Priest and priests 
chosen by lot, went daily and performed their sacrificial 
services. 

But into the second tabernacle went the High Priest 
alone, every year, with the blood* of animals which he 
offered for himself, and for the sins of the people: "The 
Holy Ghost, by this signifying, that the way into the 
holy of holies, was not yet made manifest." 

In the consideration of this text, we are confronted, 
with the mystery of the Divine demand for the shedding 
of blood. 

That God should demand satisfaction of some kind for 
a criminal act is not strange, considering that that theo- 
cracy was a just government. 

In fact the principle of bail shows that vicarious satis- 
faction is a common feature of human government. But 



THE DIVINE SACRIFICE. 97 

back of both of these questions, the mystery still presents 
itself: Why did God demand or accept the sacrifice of 
animals? 

There seem to be two answers to this question: (1 ) 
It was the best the case admitted of; unless human beings 
were immolated; and the distinction involved in a suc- 
cessful and acceptable human sacrifice, God reserved 
for his Son, in due time; for purposes involved in more or 
less mystery; some of which we may understand. 

But, if the reader will examine the question, as to 
what could be done vicariously, aside from human sacri- 
fices, he will see that the blood of animals was the only 
alternative, except to abandon the vicarious idea entirely, 
or else let sin go without any protest, or rebuke whatever. 

The transaction operated as a quasi-fine; for the 
animals that were sacrificed in the first tabernacle, con- 
tributed to the support of the priesthood, an important 
branch of that system of government; analagously to our 
system of converting fines into the school fund, for the 
support of the common school, which is a priest, if not 
the High Priest of free government. 

It cannot be denied that those interesting and instruc- 
tive exercises, exerted an educatory and restraining 
influence upon the people; and elevated that theocracy, 
"in the days when the judges ruled." 

Hence it follows that there was virtue in these sacri- 
fices, and the system was the best, that omniscience could 
devise under the circumstances. 

In all true government, justice is the fiber, and mercy 
is the sap of the judicial tree. In the Mosaic theocracy, 
the system of animal sacrifices made the cost to delin- 
quents light; and consequently the "green tree" had so 
much of the juice of mercy, and so little of the fiber of 
justice, as to be but little if any more than a sapling. 

But growth is a law of nature — a tree must either 
grow or wither and die; it cannot stand still. 

The Mosaic system was therefore in a state of decay, 
from the start; it lacked substance in the heart; it never 



98 PRINCIPLES OF ALATHIASIS. 

enlisted the affection of the people, owing to the impossi- 
bility of loving dead animals: " For the law ( the Aaronic 
Ceremonies) having a .shadow of good things to come, and 
not the very substance of the things, can never, with 
those sacrifices, which they offered year by year, continu- 
ally, make the comers thereunto perfect." ( Heb. 10:1.) 

The tree finally became dry. 

As Christ was going to the cross he exclaimed " If 
these things be done in the green tree, what shall be done 
in the dry?" 

The complete destruction of Jerusalem, about forty 
years later, by the Roman army, like a dead tree, burned 
up by fire, was the answer to that awful question. 

Probably, however, the greatest reason for instituting 
animal sacrifices, was the Divine utilization of that system, 
as a type of the necessary sacrifice of the true and only 
Savior of the world. 

It should however be remembered that an antitype 
cannot be on "all fours" with the type, i. e., a lamb cannot 
prefigure a lamb; but it can be typical of something that 
resembles it, in some one or more respects. 

It should therefore be further remembered that Christ 
did not die to redeem man from a system of criminal stati tes, 
such as governed the Mosaic theocracy; for there was no 
such system in force; Jerusalem, in his day, being a 
Roman province, and the theocracy having been dissolved 
for hundreds of years. 

The Gentile world has never been subject to the laws 
of Moses or in any manner governed by any system of 
criminal jurisprudence professing to come directly from 
the Almighty. On the contrary, under the Christian dis- 
pensation, the Divine law is written in each human heart. 
It is a matter of individual conscience. Each man 
enlightening himself by the gospel, is to be the judge, 
as to what is true, for himself, and not for another, nor 
any one for him. 

The Jewish sacrifice of animals was as much an expia- 
tion for sin, as the sacrifice of Christ. But the blood of 



77//:' DIVINE SACRIFICE. 99 

animals could not make the comers thereto perfect. For 
the reason that those sacrifices developed no love in the 
heart for the animals that were sacrificed. 

On the other hand, in the establishment of Christian- 
it}', the design was to evolve love, through the sacrifice 
of Christ, and thus perfect its votaries. The Scrip- 
tures therefore set forth that the death penalty of the 
broken law rests upon us, by reason of the sin of 
Adam, and for our own sins. And Christ is set forth as 
the propitiator through his expiation of sin on the cross, 

To complete this plan of salvation, it was not only 
necessary that He should die, and thus meet the penalty 
of death; but also that He should be raised from the dead; 
for we can no more love a dead man than we can love a 
dead animal. But the resurrection of Christ not only 
enables us to love Him as still existing, though invisible; 
but also the righteous that have died, whom we may 
safely assume exist and live with Him. Hence the apostle 
Paul says: "If when we were enemies, we were reconciled 
to God by the death of his son, much more, being recon- 
ciled, we shall be saved by his life." That is to say, 
Christ, having atoned for our sins by his death, the fact 
that he now lives (proven by his resurrection and ascen- 
sion ) enables us to love this living Redeemer, and perfect 
our characters, by growing to be like this great object of 
love and veneration. "Therefore we are buried with Him 
by baptism unto death; that like as Christ was raised up 
from the dead by the glory of the Father, even so, we 
should walk in newness of life. " The apostle seems to 
mean by this that baptism is a symbol of the death and 
resurrection of Christ. These two great facts must always 
go together; "If we have been planted together in the 
likeness of his death, we shall be also in the likeness of 
his resurrection." That is to say if Christ was crucified 
for us, let us love him and be like Him that is resurrected; 
for "He ever liveth to make intercession for them that 
come unto God by Him." 

There would have been no difference in the legal and 



ioo PRINCIPLES OF ALATHIASIS. 

moral effect of the sacrifice of Christ and the Mosaic sacri- 
fice of animals, if He had not been raised from the dead. 
Hence the apostle Paul declares that Christ was 
"delivered for our offenses and raised for our justifica- 
tion. * * * As by the offense of one (Adam) judgment 
came upon all men to condemnation; even so by the 
righteousness of one ( Jesus Christ) grace came upon all 
men unto justification of life." 

The phrase " Justification of life," when viewed in the 
light of the context, seems to refer to the distinction 
between the justification of death, or the righteousness 
developed by the sacrifice of animals that do not come 
again from the dead, and justification of life, or righteous- 
ness produced by faith in the hearts of those that believe 
in a crucified and risen Christ. The latter makes the 
comers thereto perfect. Its intelligent votaries are 
broad, noble, gentle and kind, while the Jewish civiliza- 
tion was so perverse as to crucify a sinless, humane and 
gentle character like Christ. 

Christ then is the High Priest of our faith; and Him- 
self is the Divine sacrifice; of which every one may^ avail 
himself by faith; and enjoy under the lazv of faith. 

Sec. j8. Medical Efficacy of the Blood of Christ. — The 
medico-legal purposes of the cross are set forth by the 
prophet Isaiah as follows: "He was wounded for our 
transgressions and bruised for our iniquities; the chastise- 
ment of our peace was upon him; and with his stripes we 
are healed." 

In the preceding subdivisions of this section we have 
considered the legal questions involved in such passages 
as this. But there is a medical question suggested by the 
language at the close of this text: " With his stripes me 
are healed." Let us now consider this subject. 

In a general way we have adverted to the relation of 
the blood of Christ to religious truth; and the therapeutic 



THE DIVINE SACRIFICE. 101 

properties of such truth. But there is a peculiar and specific 
value in the Divine blood, '-in the treatment of disease 
that deserves special consideration at this point. 

So far as the legal questions are concerned, we get the 
benefit of them by faith and do not need to come in per- 
sonal contact with the blood shed upon the cross. But 
when we come to consider the medical properties involved" 
it will be found that a greater intimacy or something in 
the nature of personal contact with the blood of Christ is 
valuable. 

This contact is of two kinds: ( I ) Indirect; and ( 2 ) 
Direct. 

Indirect contact with the Divine blood occurs when we 
subject ourselves to and utilize the truth that came into 
the world by way of the cross. 

Direct contact with Christ's blood may occur by the 
use of the faculty of the human soul known as the Imag- 
ination. 

In the subjoined note from "Haven's Mental Philos- 
ophy" 1 the nature and working of the imagination are pre- 
sented in a general way; the study of which will prepare 

1 Haven's Mental Philosophy 137- than either. The details of the ori- 

140: "By the operation of this ginal perception are omitted; time, 

power (of the Imagination ) the place, circumstance fall out, or are 

former perception and sensations varied to suit the fancy; the scene is 

are replaced in thought, and com- laid when and where we like;the inci- 

bined as in mental reproduction, but dents follow each other no longer in 

not as in mental reproduction, their actual order; the original, in a 

according to the original and actual word, is no longer faithfully tran- 

so that the past is simply repeated, scribed, but the picture is conformed 

but rather according to the mind,s to the taste and pleasure of the 

own ideal, and at its own will and artist. The conception becomes 

fancy; so that while the ground work ideal. This is imagination in its 

of the representation is something true and proper sphere — the cre- 

which has been, at some time, an ative power of the mind. The true 

object of perception, the picture province of imagination may be more 

itself, as it stands before the mind in definitely distinguished by compar- 

its c< mpleteness, I- not the copy of u i: u with other powers ( trhe: a 

anything actually perceived, but a " imagination as Related to Mem- 

creation of the mind's, own This ory. — How, then, does imagination 

power the mind has, and is a power differ from memory? In this, first 

distinct from either of those already and chiefly, that memory gives us the 

mentioned, and not less wonderful actual, imagination, the ideal; in this 



PRINCIPLES OF ALATHIASIS. 



it 



perverted imagination is 



the mind of the reader for the special line of thought 
under consideration. 

In presenting the theory here advocated, 
noted in the outset that a 
nected with most, if not all forms of disease, 
that such a mind harbors are sinful; that is, 
some way contrary to the truth, being either 
vicious; and sometimes completely so, as in 
the antediluvians, 



should be 
con- 
The images 
they are in 
distorted or 
the case of 



who became food for the deluge because, 



also, that memory deals only with 
the past, while imagination, not con- 
fined to such limits, sweeps on bolder 
wing, and without bound, alike 
through the future and the past. In 
one respect they agree. Both give 
the absent — that which is not now 
and here present to sense. Both are 
representative rather than presenta- 
tive. Both also are forms of con- 
ception. 

' ' lb Perception. — In what respect 
does it differ from perception? In 
perception the object is given, pre- 
sented; in imagination it is thought, 
conceived; in the former case it is 
given as actual; in the latter, con- 
ceived not as actual but as ideal. 

"Tojudgynent. — Imagination dif- 
fers from judgment, in that the lat- 
ter deals, not like the former, with 
things in themselves considered, but 
rather with the relation of things — is, 
in other words, a form not of simple, 
but of relative conception; and also 
in that it deals with these relations 
as actual, not as ideal. It has 
always specific reference to truth, 
and is concerned in the formation 
of opinion and belief, as resting on 
the evidence of truth, and the per- 
ception of the actual relations of 
things. 

" To Reasoning. — In like manner 
it differs from reasoning, which also 
has to do with truths, facts — has for 
its object to ascertain and state those 
facts or principles; its sole and simple 



inquiry being what is true. Imag- 
ination concerns itself with no such 
inquiry, admits of no such limita- 
tion. Its thought is not what did 
actually occur, bat what in given 
circumstances might occur. Its 
question is not what really was, or 
is, or will be, but what may be; 
what may be conceived as possible 
or probable under such or such con- 
tingencies. 

' 'Reasoning moreover, reaches only 
such truths as are involved in its 
premises, and may fairly be deduced 
as conclusions from . these premises. 
It furnishes no new material, but 
merely evolves and unfolds what lies 
wrapped up in the admitted premises. 
Imagination lies under no such 
restriction. There is no necessary 
connection between the wrath of 
Achilles, and the consequences that 
are made to result from it in the 
unfolding of the epic. 

' ' To Taste. —Imagination and taste 
are by no means identical; the former 
may exist in a high degree where the 
latter is essentially defective. In 
such a case the conceptions of the 
imagination are, it may be, bold, 
passing the limits of probability, but 
may be offensively deficient in the 
qualities that please a cultivated 
mind. This is 'not unfrequentlv the 
case with the productions of the poet, 
the painter, the orator. There is no 
lack of imagination in their works, 
while at the same time, they strike us 



THE DIVINE SACRIFICE. 



103 



"God saw that the wickedness of man was great in the 
earth and that every imagination of the thoughts of his 
heart was only evil continually. " 

It seems difficult for the young or inexperienced to 
appreciate the danger of improper images in the heart. 
The Rev. Dr. Frederick Merrick often urged upon his stu- 
dents, the motto: "Beware of the imagination." 

The author now in maturer years reverently recalls the 
profound teacher of this wise aphorism; although it was 



as deficient in taste. Taste is the 
regulating principal, whose office it 
is to guide and direct the imagina- 
tion, sustaining to it much the same 
relation that conscience does to free 
moral action. It is a lawgiver and 
a judge. 

' ' To Knowledge. — Still more wide- 
ly does imagination differ from simple 
knowledge. There may be great 
learning and no imagination and the 
reverse is equally true. We know 
that which is — the actual; we imag- 
ine that which is not — the ideal. 
Learning enlarges and quickens the 
mind, extends the field of its vision, 
augments its resources, expands its 
sphere of thought and action; in this 
way its powers are strengthened, its 
conceptions multiplied and vivified. 
There is furnished, consequently, 
both more and better material for 
the creative faculty to work upon. 
Further than this, the imagination is 
little indebted to learning, 

'■ Illustration of these Differ- 
ences. -To illustrate the difference al- 
ready indicated: I stand at my window 
and look out on the landscape. My 
eye rests on the form and dark out- 
line of a mountain, pictured against 
the sky. Perception, this. I go 
back to my desk, I shut my eyes. 
That form and figure, pencilled 
darkly against the blue sky, are still 
in my mind. I seem to see them 
still. That heavy mass, that undu- 
lating outline, that bold rugged sum- 



mit — the whole stand before me, 
as distinctly as when my eye rested 
upon it." Conception, this, replac- 
ing the absent object. I not only in 
my thoughts seem to see the moun- 
tain thus reproduced, but I know it 
when seen; I recognize it as the 
mountain which a moment before I 
saw from my window. Memory, 
this, connecting the conception with 
something in my past experience. 
The picture fades perhaps from my 
view, and I begin to estimate the 
probable distance of the mountain, 
or its relative height, as compared 
with other mountains. Judgment, 
this or the conception of relations. 
I proceed to calculate the number of 
square miles of surface on a moun- 
tain of that height and extent. Rea- 
soning, this. And now I sweep away, 
in thought, the actual mountain, and 
replace it with one vastly more 
imposing and grand. Eternal snows 
rest upon its summits; glaciers hold 
their slow and stately march down 
its sides; the avalanche thunders 
from its precipices. Imagination 
now has the field to herself." 

Page 147-148. "Lazv of the Imag- 
ination. — It is a law of the imagina- 
tion, that whatever it represents, it 
realizes, clothes in sensible forms, 
conceives as visible, audible, tang- 
ible, or in some way within the 
sphere and cognizance of sense. 
Whatever it has to do with, what- 
ever object it seizes and presents, it 



104 



PRINCIPLES OF ALATHIASIS. 



dimly understood when first lodged in his youthful mind. 
Christ understood the destructive power of perverted 
imagination, when he said: ''Whosoever looketh on a 
woman to lust after her, hath committed adultery with 
her already in his heart." 

Solomon says that "a heart that deviseth wicked 
imagination is an abomination unto the Lord." 

The reason of this is plain: every sinful act is first pre- 
ceded by a sinful image in the heart. This is so well 



brings within this sphere, invests 
with sensible drapery. Now, strictly 
speaking, there are no objects, 'save 
those of sense, which admit of this 
process, which can be, even in con- 
ception thus invested with sensible 
forms, pictured to the eye, or repre- 
sented to the other sense as objects 
of their cognizance. If I conceive 
of objects strictly immaterial as thus 
presented, I make them, by the very 
conception, to depart from their 
proper nature and to become sen- 
sible. Imagination has nothing to 
do, then, strictly speaking with 
abstract truths and conceptions; with 
spiritual and immaterial existence; 
with ideas and feeling as such; for 
none of these can be represented 
under sensible forms, or brought 
within the sphere and cognizance of 
the senses. Sensible objects are the 
ground work, therefore, of its oper- 
ation — the materials of its art. 

"But not to risible Objects. — It is 
not limited, however, to visible 
objects merely — is not a mere pic- 
ture-forming, image-making power. 
It more frequently, indeed, fash- 
ions its creations after the concep- 
tions which sight affords than those 
of the other senses; but it deals also 
with conceptions of sound, as in 
music, and the play of storm and 
tempest, and with other objects of 
sense, as the taste, the touch, pres- 
sure, etc. Thus the Gelidi Pontes 
of Virgil is an appeal to the sense 



of delicious coolness not less than to 
that of sparkling beauty. A careful 
analysis of every act of the imagin- 
ation will show, I think a sensible 
basis as the groundwork of the 
fabric — something seen, or heard, or 
felt — something said or done — some 
sensible reality — something which 
however ideal and transcendental in 
itself and in reality, yet admits of 
expression in and through the senses; 
otherwise it were a mere conception 
or abstraction — a mere idea — not 
an imagination." 

Page 151-152-1^3-154. "A Volen- 
tary Element in the Process. — It is 
in our power to yield, or not, to' this 
propensity, this inclination to the 
ideal; to put forth the mental activ- 
ity in this direction or to withhold it; 
to say whether or not the imagina- 
tion shall have its free, full play, 
and with liberated wing soar aloft 
through her native skies; whether 
our speech shall be simple argument, 
unadorned stout logic, or logic not 
less stout, clothed with the pleasing, 
rustling drapery which a lively imag- 
ination is able to throw like a splen- 
did robe, over the naked form of 
truth. 

"There is, then really a mental 

itv, and an activity in some 

degree under control of the will, in 

the process we are considering. 

* ■* * # * 

"We can direct our thoughts, can 
govern them, can turn them, as we 



THE DIVINE SACRIFICE 



105 



understood that in our modern criminal jurisprudence, the 
intent with which an act is done characterizes the crime 
and is always a proper subject of inquiry. 

The apostle Paul ascribes perverted imagination to 
false conceptions of God, as follows: 

''Because that, when they knew God, they glorified 
him not as God, neither were thankful; but became vain in 
their imaginations, and their foolish hearts were darkened; 
professing themselves to be wise they became fools. " 

Having shown the origin of perverted or diseased 
imagination, the apostle proceeds in Corinthians to show 
the design of Christianity in relation thereto as folllows: 



do a water course, that will flow 
somewhere, but whose channel we 
ma}- lead this way or that. 

"Errors of Imagination. — Un- 
doubtedly there are errors, mistakes, 
prejudices, illusions of the imagina- 
tion; mistakes in judgment, in reas- 
oning, in the affairs of practical life, 
the source of which is to be found 
in some undue influence, some 
wrong use of the imagination. We 
mistake its conceptions for realities. 
We dwell upon its pleasing visions 
till we forget the sober face of truth. 
We fancy pleasures, benefits, results 
which will never be realized; or we 
look upon the dark and drear}- side 
of things till all nature wears the 
sombre hue of our disordered fancy. 

''Not, ///err /'ore, to set aside its 
due Culture.-A\\ this we are liable to 
do. All these abuses of the imagin- 
ation are possible, likely enough to 
occur. Against them we must guard. 
But to cry out against the culture 
and due exercises of the imagination, 
because of these abuses to which it 
is iial I part of wi-drm or 

highest benevolence. To hinder its 
fair and full development and to pre- 
clude its use, is to cut ourselves off, 
and shut ourselves out, from the 
source of some of the highest, purest, 



noblest pleasures of this our mortal 
life." 

Wheaton's Science of Self. Pages 
129-130-131-141: "Pei haps the best 
key to the meaning of the word 
imagination, is the derivation of it. 
It comes from a Latin wcrd imago, 
image or picture. So, imagination 
is the imaging or picturing power of 
the mind. * * * This 

faculty is a great spring of human 
activity, and principle source of 
human improvement. * * * 

" ' The truth of it is,' says Addi- 
son : " I look upon a sound imagina- 
tion as the greatest blessing in life, 
next to a clear judgment and a good 
conscience. # * - * * 

"'The healthy imagination is 
fund to be continually engaged in 
picturing more perfect things. This 
is its great work. In the clear light 
cf the other branches of the intel- 
lect, warmed into a glow by a sym- 
pathetic sensibility and held steady 
by a wise will it should hold a high 
place with every human character.' " 

If this be true, what higher or 
more perfect occi., aden tor the 
imagination can there be than the 
contemplation of the mighty scenes 
of Christ's life, especially his cruci- 
fixion, resurrection and ascension. 



106 PRINCIPLES OF ALATHIASi^. 

" For though we walk in the flesh, we do not war after 
the flesh ( For the weapons of our warfare are not carnal, 
but mighty through God to the pulling down of strong- 
holds;) casting down imaginations, and every high thing 
that exalteth itself against the knowledge of God, and 
bringing into captivity every thought to the obedience of 
Christ; and having in readines to revenge all disobedi- 
ence, when your obedience is fulfilled." 

Such passages as these clearly teach that it is the busi- 
ness of Christianity to correct or heal perverted or sinful 
imaginations, and in this work the best remedy is the 
blood of Christ, introduced into the mind, by way of sub- 
stitution for the destructive sinful image, by picturing in 
the mind the shed blood and broken body of Christ on the 
cross. There are two reasons why this use of the Divine 
blood, including the stripes caused by the pre-crucical 
scourging, will heal a diseased imagination: (i ) God has 
ordained that the image of the crucifixion in the mind 
shall exert a mysterious health-giving influence in the 
human soul, and through it the body; (2) The 'introduc- 
tion of truth in the mind, for the time being, corrects the 
imagination; and the crucifixion, being the greatest phy- 
sical event in the history of this world, it follows that the 
image of that event, in the heart must exert a most 
potent influence. 

A sound imagination will result sooner or later in a 
sound body, upon the principle ' ' mens sana in sano 
corpore" To preserve this soundness of imagination, 
the faculty of imagining must be fed or it will perish from 
non-use. In John 6:35, Jesus said: "I am the bread of 
life; he that cometh to me shall never hunger; and he that 
believeth on me shall never thirst." Also in 1 Cor. 
11:24-25; the institution of the Lord's Supper is given as 
follows: "The Lord Jesus the same night in which he 
was betrayed took bread. 

"And when he had given thanks, he brake it, and 
said: take, eat; this is my body, which is broken for you: 
this do in remembrance of me. After the same manner 



THE DIVINE SACRIFICE. 107 

also he took the cup, when he had supped, saying: This 
cup is the new testament in my blood: this do ye as oft 
as ye drink it, in remembrance of me." 

These two passages taken together show that the shed 
blood and broken bod}' of Christ are at least a part of the 
bread of life. The Lord's supper was therefore instituted 
for the purpose of commemorating the cross; but it 
rewards those who engage in this sacrament, by introdu- 
cing into the mind the saving image of the bleeding sacri- 
fice; for under the law of association of ideas, the sym- 
bolic wine and bread naturally suggest the incidents of 
the original transaction. 

In the case of the woman who had been afflicted for 
twelve years with an incurable malady, the Divine record 
is that she touched the clothes of Christ with the idea in 
her heart that if she could touch the hem of his garment, 
she would be healed; and the result was as she expected. 
If therefore we can touch this same body we also may 
expect important results. 

The only faculty by which we can touch or taste the 
body of Christ is through the imagination. We cannot 
very well exercise the imagination in relation to the 
scenes of the spirit world; for we have never had a glimpse 
of them, and hence have no material out of which to build 
an imagination concerning such subjects. The only way 
we can exercise this faculty in true worship is by apply- 
ing it to the scenes of Christ's life; and especially to his 
crucifixion, resurrection and ascension. 

The faculty of the imagination is useless for religious 
purposes, unless it can be utilized in some such way as here 
indicated. God has implanted in man this important 
faculty. The Scriptures quoted in the first part of this 
section clearly show that true religion has to do more or 
less with the proper exercise of this faculty. The con- 
clusion is irresistible that it must be highly profitable, 
both physically and spiritually, to baptise the mind 
through the imagination with the blood of Christ and thus 



108 PRINCIPLES OF ALATHIASIS. 

feed this faculty with the bread of life that shall last 
forever; for the memory of the cross shall never fade 
away; and the church of God, the word of the Lord and 
faith in Christ, shall endure forever; and there is no reason 
to believe that the multitudes, redeemed to God by his 
blood, out of every kindred, and tongue, and people, and 
nation will ever cease to sing: "Worthy is the Lamb 
that was slain to receive power, and riches, and wisdom, 
and strength and honor, and glory and blessing. 



CHAPTER XI. 



REGENERA TION. 



Sec. j p. A Work of FaitJi. — In physical life, the 
word to generate is a generic term embracing all the steps 
of propagation including travail. Regeneration, as used 
in the Scriptures, denotes another procreation of a spirit- 
ual nature, analogous to the propagation of physical life. 

Spiritual regeneration is a work of faith. The seed is 
sown by the preaching of the gospel, and through the 
experience of life produces credence. Ordinarily the faith 
at first is as weak as the tenderest plant: " First the blade, 
then the ear, then the full corn in the ear." The exist- 
ence, therefore, of faith in Christ is evidence of regenera- 
tion. Hence the apostle John says: " Whoever believeth 
that Jesus is the Christ is born of God." The Christ 
referred to is the Messiah, the Prince promised by the 
angel Gabriel to the prophet Daniel, (9:25,) some four 
hundred and ninety years before his advent. The Hebrew 
word Messiah and the Greek word Christ both mean 
anointed. 

So the apostle John in effect teaches that whosoever 
examines into this prophecy of Daniel and believes that 
Jesus is the Divinely anointed Prince, high over all, and 
that He came in time and manner as promised, and was 
cut off ox crucified as Daniel predicted, is born of God. 

But in nature the phenomenon known as birth is 
attended with more or less travail. Where then is the 
travail involved in the birth of the new faith-life? The 
answer is the cross of Christ. In speaking of this delicate 



no PRINCIPLES OF ALATHIASIS. 

analogy between his sufferings on the cross and a case 
in parturition, Christ said: "A woman, when she is in 
travail, hath sorrow, because her hour is come: but as 
soon as she is delivered of the child, she remembereth no 
more the anguish, for joy that a man is born into the 
world. " 

As seen in the last chapter, the cross of Christ is of the 
essence of all the processes by which faith in Him is 
developed, in the soul of man. Hence our faith life is 
born of his travail; " Who, for the joy that was set before 
him, endured the cross, despising the shame, and is set 
down at the right hand of the throne of God." 

But before the student of Christianity understands 
this prophecy, recorded in Daniel — its far reaching signifi- 
cance and power, his knowledge of the Scriptures is so 
superficial that he can scarcely be said to be regenerated. 
He has spiritual life it is true. Every believer in Christ 
has that. But the plant is not yet above ground; or if it 
is it is choked by clods and weeds. It cannot be said to 
be born, until it is relieved of its peril and is in a fair way 
to live. But the man that can intelligently handle this 
prophecy, and sees that Jesus is the Christos — the 
anointed Lord of lords and King of kings, is like a 
beautiful field of growing corn, well watered and culti- 
vated. He is in an excellent condition to mature and 
bear fruit. He may be only a babe in Christ — a mere 
lamb in the fold, having need of milk rather than of 
stronger food; but he is born of God. He enjoys the 
blessing of regeneration. The eternal God is his father, 
and he realizes that underneath him are the everlasting 
arms, gentler than a mother's love. 

Sec. 60. Regeneration as Evinced by Love of the 
People of God. — " We know we have passed from death 
unto life, because we love the brethren." "Beloved, let 
us love one another; for love is of God; and every one 
that loveth is born of God," ( 1 John 3.) 

We have here another infallible test of the new birth: 
Love of Christ, his church, and the Christian brother- 



REGENERATION. m 

hood. Faith that Jesus is the Anointed of God, as Sover- 
eign of all things, celestial and terrestial, necessarily 
bears the fruit of reverence and love for his church and 
people. No believer in these things can avoid such 
results in his own heart. He will be impressed with the 
majesty of Christ, and the dignity of his station, as a 
member of his church; and he will love the Lamb of God, 
that taketh away the sin of the world, and the children 
bought by his precious blood. "The love of God is shed 
abroad in our hearts by the Holy Spirit which is given 
unto us. * * * God commendeth his love towards us, in 
that, while we were yet sinners, Christ died for us.' 1 

Sec. 61. The Spirit of Adoption. — The scriptural 
analogies present the curious paradox, of the children of 
God', being such, both by birth and by adoption. We 
have already noted the analogies to physical birth. But 
in the epistle to the Romans, the apostle Paul says: "Ye 
have received the spirit of adoption, whereby we cry Abba 
Father. This same spirit beareth witness with our spirit 
that we are the children of God." In another connection 
it is shown that this spirit of adoption is so called, from 
the analog}* between the submission of the soul to God, 
and the entrance of a child into a family by adoption. As 
the child says to its foster parent, "father," so we cry to 
God, whose will we have adopted. "Abba (which means) 
Father." So that analogically speaking, we are children 
of God both by birth and adoption; both dc jure and de 
facto. We thus have the three phases of regeneration, 
set forth, in these three sections: (i) Faith; (2) Love; 
and ( 3 ) Good works. 

They are all essential in summing up the evidence or 
ear-marks of regeneration. When one exists the others 
will also. Where one ceases to exist, the others will 
sicken and die. If either of them are lacking, we neither 
can see nor understand the Divine kingdom. " Fxcept a 
man be born again, he cannot see the kingdom of God." 



CHAPTER XII 



FORGIVENESS OF SIN. 



Sec. 62. Importance of the Subject. — The question of 
the forgiveness of sins is uninteresting to the atheist, 
agnostic or infidel. Such a man has nothing to do with 
any God; for according to his creed none exists; and hence 
he is not troubled about his relations to a Divine sover- 
eign or questions of a religious nature. 

The situation of one who believes in the existence of 
God is far different. When one awakens to a conscious- 
ness of Divine environment, the question of his relation to 
this high and holy Being, properly and naturally arises 
and is troublesome until it is rightly settled. 

As we have already seen, mental disturbance has its 
its influence upon the body and is a source of disease to 
body and mind. It is therefore exceedingly important 
for a believer in Divine existence to be able to settle the 
question as to the disposition of his sins or conduct which 
he is convinced is not in harmony with the Divine nature. 
There can be no doubt that trouble concerning this ques- 
tion has been a source of much fanaticism and disease in 
Christendom. 

Sec. 6j. The Paradox of Expiation and Forgive?iess. 
— We have already seen that the sovereignty of Christ 
is high over all. And that his law is the dictates of the 
individual conscience. And judged by that standard, all have 
sinned against the law written in their hearts. But Christ 
has expiated our sins on the cross. What need then is 
there for forgiveness? Why should that be forgiven for 



FORGIVENESS OF SIN. 113 

which an atonement has been made? That there is a 
paradox here must be admitted; for in earthly govern- 
ments, when the penalty of the law has been met, there 
is nothing for the governing power to pardon. But the 
paradox may be explained in the following manner: 
There is a principle of equitable subrogation, 1 in all civil- 
ized jurisprudence, that where one has met a legal obliga- 
tion resting upon another, he has the right to be sub- 
rogated to all the rights of the creditor against the debtor. 
When, therefore, the sovereign Christ died for us, he was 
no longer in a position where he must destroy the sinner. 
But under the principle of equitable subrogation, He may 
do so. And, if the sinner does not repent, the Scriptures 
declare that he will be given over to destruction. The 
apostle Paul seems to dimly allude to this principle, when 
he speaks of Christ being our surety. That is to say there 
is an analogy between the work done on the cross, and 
suretyship or bail in our common law. And as shown in 
the note, * the doctrine of equitable subrogation particu- 
larly applies in such cases. A Christian is therefore 
bound to obey the moral law, and there is nothing in the 
cross to prevent Christ from vindicating his sovereignty 
and authority against murderers, fornicators and all wrong 
doers. 

In fact a knowledge of this Divine sacrifice for sin, 
only increases our responsibility. We ought to love him 
who has done so much for us; and this love should con- 

1 Brandt on Suretyship, Sec. 298: creditor. By performing the con- 

' Intimately connected with the rela- tract of suretyship, the principal 

tion of principal and surety is the obligation is discharged against the 

doctrine of subrogation. * * In creditor and is kept alive between 

cases where the person paying a the creditor, the debtor and the 

debt stands in the situation of a surety, for the purpose of enforcing 

surety or guarantor, equity substi- the rights of the last. 

tutes him in the place of the creditor * * * * 

as a matter of course, without any \ surety who becomes such at the 

special agreement to that effect. * * request of the creditor, and without 

The right of the surety is not only anv request from the principal, is. if 

that of subrogation, pure and simple, he pay the debt, entitled to subro- 

but a right to an assignment by the gation." 



ii4 PRINCIPLES OF ALATHIASIS. 

strain us to do his will. And if in spite of this constrain- 
ing influence, we commit the sins common to the infidel 
and heathen world, we are greater sinners than they are; 
and we are liable to be severely scourged until we repent 
and abandon our sinful habits. 

In no sense, therefore, can the atonement be regarded 
as a help to antinomianism; or the doctrine that the cross 
is a license to sin. On the contrary, it only intensifies 
the duty of obedience. It makes sin exceedingly sinful. 
Accordingly Christ taught "that repentance for the 
remission of sins should be preached in his name, among 
all nations." And the burden of the preaching of the 
apostles was "faith in Christ and repentance towards 
God." 

Repentance is the acknowledgement of the truth. "If 
we confess our sins, He is faithful" and just to forgive us 
our sins. And to cleanse us from all unrighteousness. " 

All who heartily repent of their sins, God will admit 
to the household of faith. Repentance is the gate to 
faith. Without it no one can believe the gospel. " Except 
ye repent ye shall all likewise perish. If the Christian 

loses his repentance or becomes able to sin with impunity, 
he will make ship-wreck of his faith and pass into unbe- 
lief. On the other hand the impenitent are shut out from 
the power to believe the gospel. They have no conscious 
need of it; no thirst for it; no interest in the good news. 

"But if we walk in the light as God is in the light, we 
have fellowship one with another, and the blood of Jesus 
CJirist his son cleanseth us from all sin. " ( I John I :/ ) 

"To him give all the prophets witness, that through 
his name whosoever believeth in him shall receive remis- 
sion of sin. " Acts ( 10:43 ). 

See. 6j.. Unforgiveness not a Divine Attribute. — The 
apostle Paul declares that "God was in Christ, reconcil- 
ing the world to himself not imputing their trespasses unto 
them. " (2 Cor. 5:19.) 

This shows that there is no unforgiveness in God. 



FORGIVENESS OF SIN. 115 

That eternal peace resides in the Divine heart. That He 
is at war with no human being. 

As seen in Sec. 37 the Scriptures that speak of Divine 
fury or wrath are used only in an accommodated sense; 
that is, the consequences attached to sin are the same as 
though God was a wrathful Being, and hence under the 
law of equivalents they are properly spoken of as the wrath 
or fury of God. 

The Divine Being has given many men, nations and 
races over to reprobacy and hardness of heart through a 
necessity involved in mystery; but that He has never 
gloated over the ruin of any human being is shown by 
texts such as the following: 

'•As I live saith the Lord I have no pleasure in the 
death of the wicked." 

"The Lord is long suffering to us-ward, but not will- 
ing that any should perish but that all should come to 
repentance. " 

See. 6$. — Forgiveness a Work of Fait Ji. — Forgiveness 
then does not consist in reconciling God to man; but it is 
a double work in the heart of man: ( 1 ) In believing in 
Divine reconciliation; (2) In being reconciled to God. 

If one believes that he is not forgiven, then subjec- 
tively under the law of faith he is not forgiven de jure, 
whatever may be the Divine mind de facto: i. e. if one 
believes he is not forgiven it is just as distressing to him 
as though God was unfriendly in fact. 

On the contrary if one believes that he is forgiven, he 
is at peace with God, pending the existence of such belief 
even though the faith is false. 

The problem then in seeking to enter into the "peace 
of God that passeth all understanding," is to lay hold of 
the fact, by faith, that universal friendly-mindedness is 
of the essence of the Divine nature. 

In the discord between man and his God there is no 
trouble on God's side. It is all subjective, existing only 
in the heart of men. Let us study to be quiet, resigned, 
submissive to the Divine Will on our side, and believing 



1 1 6 PRINCIPLES OF ALA THIA SIS. 

in the Divine good-will on the other side, and our trouble 
will soon cease and unrest disappear. 

Sec. 66. Forgiveness not Incompatible with Correction. 
— Those whom God does not abandon to destruction, 
through unbelief, he corrects by scourging more or less 
severe. 

It is a mysterious fact, that a truly religious spirit can 
not be developed without passing through some affliction. 

Those who are never afflicted in this world are com- 
pared by the apostle Paul to illegitimate children, who are 
abandoned by their parents to grow up without parental 
training. "My son," he says, "despise not thou the 
chastening of the Lord*, nor faint when thou art rebuked 
of him; for whom the Lord loveth, He chasteneth and 
scourgeth every son whom He receiveth. If ye endure 
chastening God dealeth with you, as with sons; for what 
son is he, whom the father chasteneth not? But if ye be 
without chastisement whereof all are partakers, then are 
ye bastards and not sons." 

The spirit of correction then is not inconsistent with 
forgiveness. As elsewhere shown, justice tempered, with 
mercy, down to the point of correction is salvation, rather 
than damnation proper. Yet the severity involved is 
quasi-damnation; for no damnation of any kind amounts 
to anything if it is attended with no affliction. In some 
cases human obduracy is so great that before the necessary 
reforms are accomplished, justice, vengance, and even 
cruelty, incidentally wax fat. Hence Jerusalem received 
at the Lord's hands double for all her sins; and David's 
iniquity was rewarded fourfold. 

Let us then not think that it we continue in sin, we 
will escape affliction, through the cross ol Christ. We 
must measure up to the responsibility resting upon us as 
children of God, and cultivate that spirit of reverence and 
religious veneration due to an eternally mysterious God, 
or there will be trouble. We can only escape it, in this 
life, by becoming like one who does not know its own 
father — a bastard, forsaken and forgotten; drifting away 



FORGIVENESS OF SIN. 117 

either to anihilation like a beast of the field, or to a worse 
fate. 

Sec. 6y. Forgiveness is a Discovery. — -Justification by 
FaitJi. — The cross as above shown, is the basis of the 
Christian's faith that his sins are forgiven. Analogously 
speaking, the blood paid the penalty, and the subrogatory 
debt arising therefrom is freely forgiven, upon repentance 
and reform; i. e., to the truly repentant, God grants a 
faith in Divine forgiveness. 

One's faith that he is forgiven, therefore, justifies him 
in quieting himself, and proceeding upon the theory that 
he is forgiven. 

This doctrine of Justification by Faith is taught by 
the apostle Paul in the epistle to the Romans (by trans- 
position) when he speaks of God as the " Justifier of him 
who believeth in Jesus; whom God has set forth, as a 
propitiation, through faith in his blood; to declare his 
righteousness for the remission of sins that are past, 
through the forbearance of God." 

The faith then that sees and frankly acknowledges sin 
against God, and the expiation of his Son, also, from the 
same Divine record, discovers the universal forgive- 
ness, residing in the Divine heart. Hence forgiveness 
is a discovery that the Christian makes of the eternal 
spirit of forgiveness, rather than a pardon issued by a 
wrathful or offended God; and this faith is coetaneous 
with the discovery of the atonement; for the power to 
discern the one is able also to see the other from the 
record that God has given of his Son. 

Sec. 68. Subjective Unforgiveness. — We have seen 
that operatively speaking, the sinner is not forgiven unless 
he believes he is forgiven. His condition, is the result of 
the subjective operation of the Laiv of FaitJi. This faith 
in Divine forgiveness is the gift of God, by endowing the 
sinner with the faith-faculty i. e., the power to believe; 
and furnishing him with the Scriptures, containing the 
evidence of forgiveness, from which to form the faith. 

A sense of unforgiveness or fear of wrath to come, in 



1 18 PRINCIPLES OF ALA THIA SIS. 

unbelievers, arises either from absence of the Divine 
T ^ord, as in some portions of heathendom, or else from 
inability to believe the doctrines recorded in tne sacred 
record. 

Doubtless, therefore, there are many that are not to 
blame for their unbelief. Their agnosticism or infidelity 
is rather a misfortune, equivalent to damnation; for they 
must either drift into atheism and thus under the Law of 
Faith get rid of God and all responsibility to or connec- 
tion with him, or else remain in torment through fear of 
trouble and wrath to come. There is therefore no escape 
from subjective damnation, except through belief of the 
gospel of Christ. Hence He said: " God sent not his son 
into the world to condemn the world; but that the world 
through him might be saved. He that believeth on him 
is not condemned: but he that believeth not is con- 
demned (subjectively) already, because he hath not 
believed in the name of the only begotten son of God. 
And this is the condemnation, that light is come into the 
world, and men loved darkness rather than light, becanse 
their deeds were evil. For everyone that doeth evil 
hateth the light, neither cometh to the light, lest his 
deeds should be reproved. But he that doeth truth 
cometh to the light, that his deeds may be manifest, that 
they are wrought in God." 

See. 69. The Unpardonable Sin. — The Scriptures seem 
to teach that there is a sin that cannot be forgiven. It is 
spoken of by theologians as the sin against the Holy 
Spirit. Christ said: "Whosoever speaketh against the 
Holy Spirit, it shall not be forgiven him, neither in this 
world nor in the world to come." What this sin against 
the Holy Spirit may be, is involved in mystery and is a 
matter of theological controversy. Dr. Adam Clark, how- 
ever, is of the opinion that this sin cannot be committed 
in these modern days. But be that as it may. it has been 
the cause of much distress in Christendom, and is a tabu- 
lated cause of insanity; and whoever can throw any light 
ap^n this subject is certainly a benefactor of his fellows. 



FORGIVENESS OF SIN. 119 

There are three considerations that will serve to show 
the groundlessness of the fear, trouble or insanity of the 
despondent victim of this form of religious perturbation. 

( 1 ) The merciful Christ, without doing violence to 
his own nature, could pronounce such a doom upon that 
kind of a sinner; for He intended to expiate the sins of 
the whole world and when he declared that the sin against 
the Holy Spirit was unpardonable He simply cut off his 
own escape from the cross and sealed his own doom; and 
by the cross He paid the penalty of the sins of the whole 
world including the sin in question. He would not be 
the lamb of God that taketh away the sin of the world, 
if there was any sin left unexpiated by his own blood; and 
He could not save to the uttermost all that come unto God 
by him. Instead then, of consigning any human being to 
eternal torment or necessary annihilation He simply 
invoked his own crucifixon; and there is no reason now, 
why a blasphemer against the Holy Spirit, if he repents 
of his sin, cannot be forgiven. 

( 2 ) We have seen that a sense of forgiveness is attained 
by faith in forgiveness. It may be true that one who 
blasphemes the Holy Spirit will be denied the power to 
believe in Christ, and thus through unbelief remain in 
a state of unforgiveness as long as he exists. But such a 
man being void of both repentance and faith, would be so 
brutish as to be unconscious of his lost condition and 
would not be troubled about it; but would drift into athe- 
ism, if not already there, and finally die a godless death, 
with as much unconcern as a beast of the field. But one 
who is troubled about this question so much as to be tor- 
tured with anxiety or threatened with insanity, is certainly 
in no unpardonable condition. For he would not be 
troubled if he did not believe in Christ. 

An unbeliever would simply pass Christ's words by as 
an idle tale; scarcely giving them a passing thought. 
Hence such trouble arises out of belief in Christ. And 
if the Scriptures teach anything, they teach the power of 
the gospel to save every one who believeth. It is there- 



120 PRINCIPLES OF ALATHIASIS. 

fore plain that no Christian should be troubled about the 
unpardonable sin; for the very record that teaches that 
such a sin may be committed also reveals the fact that 
there is no unforgiveness in the Divine nature. 

So while it may be true that the blasphemer against 
the Holy Spirit cannot be induced to believe in and 
acknowledge the benefits of the gospel, yet for a believer 
to allow himself to be tortured or driven to insanity by fear 
of the unpardonable sin, only shows that he belongs to 
the unfortunate class, who are unlearned and unstable 
and wrest the Scriptures to their own destruction. 

( 3 ) Even though the sin is unpardonable it would 
not necessarily follow that the blasphemer would be tor- 
mented throughout ail eternity. In the discussion of the 
dogma of eternal torment we have seen that annihilation 
may be the destiny of the finally impenitent and incor- 
rigible, if any such may be found to be. 

If any man therefore is so unfortunate as to have 
fallen into the blasphemy in question, and through ignor- 
ance of the Scriptures, bad logic and superficial examina- 
tion of the subject, he is unable to be convinced of 
Divine forgiveness, through the blood of Christ, he ought 
to be able to believe at least in the everlasting mercy of 
God and entertain the hope that if he is beyond the 
purview of Divine pardon, the mercy of God might still 
open a way for the termination of his torment by putting 
an end to his existence. Such a hope as this ought 
certainly to prevent a courageous man from going to the 
lunatic asylum. 

A coward perhaps it could not save from abjectness, 
imbecility, and insanity. 



CHAPTER XI I L 



PANAGATHISM. 



See. jo. Defined. — Rom. 8:28: "We know that all 
things work together for good to them that love God." 

If the doctrine of this text is pursued to its logical 
sequence it must be held that there is nothing unquali- 
fiedly evil, nothing totally depraved, nothing without some 
redeeming quality. 

Panagathism (all-goodness) is therefore defined to be 
the doctrine, that all things taken together, are good. 

That there are phenomena, such as murder, arson and 
theft, that are evil, when viewed from the terrestrial stand- 
point, must be admitted; but, when viewed as a part of 
all things, both terrestrial and celestial, it will" be found 
that an over-ruling Providence, has made provision for the 
utilization of all things; and hence the phenomenon known 
in the world, as Crime, Sin or Evil, is suffered by the 
Creator, for a useful purpose, and is not, therefore, incom- 
patible with the doctrine, that, viewed as a comprehensive 
whole, goodness pervades all things. 

While it is a fact, that all men have missed religious 
truth to a greater or less extent and are therefore sinners 
without any qualification whatever, and sin is absolute, 
yet evil is only relative; i. e. the given phenomenon when 
viewed from one standpoint, may properly be called good; 
and inasmuch as evil is the absence of good, it follows 
that there is nothing absolutely evil — nothing totally 
depraved. 

To elucidate this subject and make the doctrine clearer 



122 PRINCIPLES OF ALA THIA SIS. 

and prevent erroneous conceptions of the truth sought to 
be taught, the following considerations are adduced: 

( I ) Panagathism Relates Only to the Present. — It 
should be noticed that the language of the apostle is: 
" All things work together for good;" not have worked, 
nor will work, but work. The text then only relates to 
matters in the present; not the past evil nor the future 
evil. The past evil is gone. All we have to deal with, 
so far as it is concerned, is the memory of it. The future 
evil is not here yet. It can only affect us through the 
imagination. 

In view of the fact, that Ave have only to do with the 
present evil, Christ said: " Sufficient unto the day is the 
evil thereof." 

It is not a very arduous task, to overcome the present 
fleeting evil of this world, that comes and goes like a 
flash, or mere beat of the pulse; a consideration that 
renders it easy to believe in practically universal good- 
ness. 

If all the past sin and future wickedness are crowded 
into the present time, Panagathism of course must fall 
beneath the burden. It is therefore important to confine 
this doctrine to existing things, including the memory of 
the past and the imagination as to the future. 

The consequence of evil is what hurts; and that can 
only strike humanity in the present tense. 

But it is only those who "love God" that derive good 
from all things. The evil-doer, while doing evil, reaps 
evil, for he does not then love God. "He that loveth 
me, keepeth my commandments." Love is the test of 
goodness. 

The lovers of God, therefore redeem the world; for 
without them Panagathism could not be predicated of the 
universe. Evil and pessimism would reign. 

( 2 ) The Relation of Utility to Love and Goodness. — We' 
shall hereafter see that utility is the test of love; and love 
being the test of goodness, it follows that utility is the test 
of goodness, as well as of love. We are bound to believe 



PAN A GA THISM. 1 2 3 

that there is no phenomenon that is absolutely useless. 
The Creator of all things has done no work of supereroga- 
tion. God must derive a profit from all his works. 

In the Divine Economy, even the fallen angels are not 
useless; for a messenger of satan, buffeted the apostle 
Paul, lest he should be exalted above measure, by the 
Divine favor shown him. 

The reason why God permits any given phenomenon, 
justifies its existence. 

The Creator has reasons for permitting Apollyon to 
work; hence, "He that letteth, will let," until all the 
Divine purposes are accomplished. 

An illustration of the utility of the adversities of life, 
will be found in the "Love that endnreth all things." 

From the standpoint of developing endurance in man, 
and manifesting the endurance of God, all things will be 
found useful. 

The endurance of Job, while passing through his sing- 
ular experience, with a mysterious unseen Accuser and 
Tester, caused the apostle James to count him happy; for 
in the end he found God to be very pitiful and of tender 
mercy. 

So also "Jesus, the author and finisher of our faith for 
the joy that was set before Him, endured the Cross." 

Divine endurance is argumentatively suggested by the 
apostle Paul: "What if God, willing to show his wrath, 
and to make his power known, endured with much long- 
suffering, the vessels of wrath fitted to destruction?" And 
in the context, He points out the value of endurance in 
man as follows: "We glory in tribulation; knowing that 
tribulation worketh endurance; and endurance experience; 
and experience confidence; and confidence maketh not 
ashamed; for the love of God is shed abroad in our hearts 
by the Holy Spirit, which is given unto us." 

Hereafter, in other connnections, the doctrine of uni- 
versal utility is discussed. 

It may be said, however, in general, that whenever we 
meet with a phenomenon in which we can see no other 



i2 4 PRINCIPLES OF ALATHIASIS. 

meaning or utility, we can at least say it serves to illus- 
trate or present the idea of Mystery, which, as already 
shown, is one of the attributes of God. This seems to be 
the view that caused the apostle Paul to exclaim: 

44 O, the depths of the riches, both of the wisdom and 
knowledge of God! how unsearchable are his judgments, 
and his ways are past finding out! 

44 For, who hath known the mind of the Lord? or who 
has been his counsellor? 

4 ' Or who hath first given to Him, and it shall be recom- 
pensed unto him again? 

4 'For of Him, and through Him, and to Him, are all 
tilings: to whom be glory forever, Amen." 

( 3 ) Hygienic Value of Panagathism. — The importance 
of a sound faith upon this subject, will appear when we re- 
member that such an optimistic creed contributes to health 
and prosperity, because it tends to make its possessor quiet 
and contented; and these qualities are healthful in them- 
selves, and also scriptural means of grace; and the behest 
of God's own justness requires him to deal with man 
according to his faith, and find some good for the panaga- 
thist, in every experience in life, no odds how severe it 
may be. 

(4) The Ruin Involved in Pessimism. — If we admit 
that any phenomenon has no redeeming quality ( /. e., is 
utterly useless, or without reason ) what are we to think 
of the condition of God, who by reason of his omnipres- 
ence, inhabits such alleged waste or uselessness? 

If the habitation of our God is tainted with pessimism, 
and there is no way for his extrication, how will humanity, 
the creature of such an environed Creator, dwell in happi- 
ness, unless the stream can rise higher than its source? 

Under the Law of Faith it is manifest that all pessimis- 
tic heresies should be avoided; for as already seen, if our 
creed is, that God is devilish, fiendish or evil, more or 
less diabolism must attend our situation in life. At least 
this has been so, in all the history of the past, and we 



PANAGATHISM. 125 

have no reason to believe that false faith will ever bear 
any better fruit. 

The world is to be saved, not by stoical hardening the 
brow to the acanthine crown; but by true faith that wor- 
ships in spirit and truth, a benign, merciful, though mys- 
terious God; sees Divine goodness in every phenomena; 
and without coveting affliction, yet endures torment, — 
even the cross, if need be, — for the prospective joy, 
sooner or later to result therefrom. 

(5) An Instance of the Utilization of Sin. — Before 
leaving this subject, it is but due the reader or student, 
that a scriptural example be given of the utilization of sin. 

God is love; hence love must be good. Christ evolved 
love from sin, by forgiving it. This is shown in the case 
of the woman whose sorrow for sin was so great that she 
washed his feet with her tears and wiped them with her 
hair and kissed his feet and anointed them with ointment. 

And he said unto her "Thy sins are forgiven;" and 
to the objecting Pharisee, He said: '« Her sins, which are 
man}-, are forgiven; for she loved much; but to whom little 
is forgiven, the same loveth little. 

In the Epistle to the Romans, the apostle Paul, how- 
ever, warns us against the doctrine of sinning that grace 
may abound. 

Stolen fruit is sweet, but it is costly — sometimes excru- 
ciatingly so. Truly, experience is a dear school. 

It is nevertheless true that the doctrine of deriving 
good from evil is one of the many paradoxes with which 
the Scriptures abound. 

The chief method, however, of Divine utilization of 
sin, is the development oi love in the hearts of sinners, 
through the sacrifice that Christ made for them on the 
cross. "God commendeth his love to us, in that while we 
were yet sinners, Christ died for the ungodly." Love 
begets love. We love Christ, because he first loved us 
and gave himself for us. 

Elsewhere, in the proper connection, we consider the 
philosophy of the plan of salvation. It is sufficient now 



126 PRINCIPLES OF ALATHIASIS. 

to say, that the redemption and sanctification of man 
through the shed blood and broken body of Christ is fill- 
ing the world with lovers of this mighty Savior. 

Panagathism therefore has for its foundation, the 
cross of Christ. Without it there would be no method of 
utilizing sin and the world would be hopelessly pessimistic. 
And, in fact, all men are pessimistic, who do not believe 
in the Son of God. Their thoughts are evil and only evil 
continually. They doubt that life is worth living, ques- 
tion the utility of the church; distrust their fellow-men 
generally; insinuate that even marriage is a failure; 
cry out in their ennui: "all is vanity and vexation of 
spirit"; and commend suicide. 

But how different is the optimistic spirit that exclaims: 
"I am persuaded that neither death nor life, nor angels, 
nor principalities, nor powers; nor things present, nor 
things to come, nor height, nor depth, nor any other 
creature, shall be able to separate us from the love of 
God, which is in Christ Jesus, our Lord." 

Sec. ji. Degrees of Goodness. — In explaining Panaga- 
thism, it should be distinguished, that while all things are 
good, yet there are some things better than other things, 
involving the idea of preferableness, as exhibited in the 
comparison, good, better, best. 

All things are at least good; for it cannot be claimed 
that anything is ever done, without at least the sufferance 
of God. Absolutely speaking, the Divine will is always 
done, and it is good. Hence the will of God, spoken of 
in the New Testament, refers more to choice, as between 
phenomena, than to an absolute Divine fiat. 

The supreme will may and does manifest itself, differ- 
ently, under different circumstances, operating under the 
law of faith. The will of God exhibited in the heathen is 
good; in Moses was better. And finally, "the will of God 
in Christ Jesus, " is best ; for he came to establish a perfect 
kingdom, and whoever will may enter it. The Christ- 
will, however, is not an absolute Divine fiat. For no man 
is compelled to enter that kingdom; but may be governed 



PAN A GA THISM. 1 2 7 

by the lower degrees of goodness, if he sees proper. He 
may be a Mohammedan, Mormon, Spiritualist or the 
votary of some other false religion, or an atheist, without 
any religion. That is to say, God suffers false teachers to 
arise, and subject those to their systems under the law of 
faith, that believe in them. It is the will of God, that 
every man shall serve the spirit most in harmony with his 
nature, under the law of faith. If he believes in the wor- 
ship of crocodiles, then he must cast his child into the 
Ganges; or of Juggernaut, then he must perish beneath 
the car wheels of that idol; or if he is a Jew, let him 
crucify Christ. If he believes in murder, then he must 
serve the spirit of murder. But if he believes in Christ, 
then he must be governed by the Christian principle that 
prohibits murder. Christianity then is best; surpassingly, 
unspeakably best! These other things pale in comparison 
with it; but they must be held good; else a comparison 
cannot be made between Christianity and them. 

A Panagathist, therefore should not be conteiU merely 
with that which is good. "Covet earnestly the best 
gifts." Seek the Christ spirit, as one would search for 
the rarest viand, the choicest raiment, the most precious 
jewel. 

When we see the blessing that the cross of Christ has 
been to the world, what shall we say of them that crucified 
Him? As parts of a stupendous whole, we must count 
them good. But the crucified was better; for the spirit 
that sacrifices itself for others, will ultimately be victori- 
ous. And success, however late or final it may be, is the 
best test of goodness. The success of the aggressor, is 
only temporary; and hence is good, but not best. The 
Christ spirit, is the only one that stands the wear and tear 
of storms, and undermining waters, and works out for us 
"a far more exceeding eternal weight of glory." 



CHAPTER XIV. 



PAN A GNOTISM—SANCTJFICA TION— HOLINESS. 



Sec. y 2. Defined. — Panagnotism is closely related to 
and grows out of panagathism. It denotes universal 
purity — pan, all. — agnotcs, purity. As all things taken 
together are good, so all things taken together are pure. 

In the third chapter of Genesis, we learn that as a 
consequence of unbelief or disregard of Divine truth; a 
sense of evil, impurity and fear entered the heart of man. 

In the section on panagathism, we have seen that 
goodness is as broad as the universe, and we have learned 
how to deliver ourselves from an evil conscience. In the 
present chapter on panagnotism, we shall see that omni- 
present holiness pervades all things, and learn how to 
cleanse the heart from impurity. 

Elsewhere in the proper connection in this work, the 
scriptural plan of destroying fear, will be discussed. And 
it will be seen that when these three great enemies of 
mankind — evil, impurity and fear — are destroyed, the 
victory of Alathiasis is complete. 

Sec. 77. Utility the Test of Purity. — In the section 
on panagathism, we have seen that utility is the test of 
goodness and that all things are useful. It is equally 
true, that utility is the test ol purity and universal purity, 
must be as true as universal utility. To sustain this 
proposition, it must be shown of course, that sin itself ma}* 
be utilized. 

As already seen, God utilizes the sin of the world, as 
a means of increased love to the Redeemer of mankind. 



PANAGNOTISM. 129 

It remains now to show that sin serves, at least incident- 
all} - , an important function and purpose in the production 
of religious faith. 

The results of sin corroborate the testimony of Christ 
and his apostles, as to the fact that it is ruinous. Hence 
jails and penitentiaries are standing proofs of the truth 
of the Divine word; and serve the incidental purpose of 
confirmation; and thus God can and does utilize these 
things in the formation of faith, in the hearts of those, 
whom he calls to a Christian life. And very frequently 
the great faith of the converts from the slums, born of 
their experience, makes them exceeding!}' strong and 
zealous Christians; so much so that the zeal of new con- 
verts, is a proverb. 

Faith in Christ thus developed, brings men into con- 
tact with the cross; and seeing the objective truth that it 
has purified all things, they are delivered from their sub- 
jective impurity. 

We thus see that sin, mysteriously subserves the pur- 
pose of both faith and love; and inasmuch as they are 
likened in the scriptures to a growing plant or tree, 
because the}' increase with experience; we may regard the 
outcast portion of our race as fertilizing material in the 
Divine spiritual vineyard, that blooms with these quali- 
ties. 

If this theory be true, it follows that there is a stand- 
point, from which Omniscience can look upon a murderer 
in a dungeon or a homicidal lunatic chained in his cell, or 
an inmate or patron of a house of ill-fame as being as pure 
as the offal with which an orchard is fertilized; and it 
certainly would not be seemly for the pear to say to 
the fertilizing substance at the root of the tree: "I am 
holier than thou." He, who so speaks to a fellow mortal 
is as smoke in the nostrils of God. 

Considerations such as these, establish beyond a 
doubt that every phenomenon can be utilized; and when 
there is no terrestrial use for any given thing, God can 



130 PRINCIPLES OF A LAP HI A SIS. 

still utilize it for religious, spiritual or celestial purposes 
by way of lesson, parable or illustration. 

Sec. /J-. A Scriptural Doctrine. — -The theory of uni- 
versal purity is abundantly sustained by the sacred writ- 
ings. In the Epistle to Titus, it is said: "Unto the pure, 
all things are pure. " The same doctrine is also declared 
in the fourteenth chapter of Romans. And it is there 
shown that impurity or uncleanness is merely subjective: 
" To him that esteemeth anything to be unclean, to him 
it is unclean. " 

In an effort to understand how purity can be predicated 
of all things, the reader will no doubt see and readily 
admit that we cannot attribute impurity to inanimate mat- 
ter, the lower animals, lunatics or children. 

The only point where the question of impurity arises, 
is in relation to the class of human beings, who are amen- 
able to criminal statutes. A lunatic may steal a chicken, 
but he is pitied rather than condemned. 1 If a fox does the 
same thing, its cunning is admired. But if a man who is 
criminally responsible commits theft, we say, in common 
parlance, that he has a corrupt heart. 

Therefore the idea of criminal responsibility is of the 
essence of all that is called impure or unholy. 

1 It must not be thought, however, act or neglect of another may 

that a lunatic escapes all liability for recover damages of the wrong-doer 

his wrongful acts. The question of for the injury to the deceased per- 

the liability of a lunatic in damages son and his estate caused by such 

for causing the death of another by act, although the death in law may 

an act, which would be felonious, not be a felony. The cause of action 

except for his insanity was recently survives, and may be prosecuted by an 

discussed by the supreme court of executor or administrator, the same 

TSfew Hampshire, in the case of as by an injured person when death 

Jewell vs. Colby. does not ensue. Laws 1887, ch. 71; 

The following is an extract from French v. FlanelCo., 20 Atl. Rep. 

the opinion as reported in the Cen- 363 (Hillsborough, March 14; 1890). 

tral Law Journal (Vol. 35:248:) Generally, an insane person is liable 

"The question presented is whether for his torts to the extent ofcompen- 

the defendant is liable for his torts, sation for the actual loss sustained 

and especially those committed when by the injured party, but when the 

insane. The executor or adminis- wrong lies in the intent, and the 

trator of a deceased person whose intent is an impossibility, there can 

death was caused by the wrongful be no recovery. Cooley Torts, 103; 



PANAGNOTISM. 131 

The only problem then in the establishment of the 
doctrine of Panagnotism, is to meet or make provision for 
the responsibility of guilty men to God; and this we have 
seen in previous chapters is achieved through the expia- 
tion on the cross of Christ — " the lamb of God that taketh 
away the sin of the world." 

When the law-breaker has paid the penalty of the 
broken law, his transgression is no longer imputed to him. 
He has washed away his defilement. We have seen that 
this may be done vicariously, and through the sacrifice of 
Christ, has been done. Those that deny this doctrine, are 
generally found to be ridiculers of sanctification; for with- 
out the expiation on the cross, there is no basis for the 
predication of holiness of man, or of God, who by virtue 
of his omnipresence dwells with man, and if there is any 
impurity in the universe inhabits it. 

Sec. 75. The Relation of Panagnotism to Individual 
Sanctification. — It should be noticed in the outset that 
holiness, heart purity and sanctification are synonymous 
terms; and denote a sense of deliverance or freedom from 
impurity, corruption or defilement, incident to wrong 
doing. 

Sanctification of the individual, is the necessary out- 
growth of Panagnotism, or faith in universal purity; for 
the greater includes the less and the whole includes all its 
parts. 

Before stating the reasoning involved in this subject in 

Sedg. Dam. (5th ed.) 456. note 1; tiff claims punitive, exemplary, or a 
Hil. Torts, 228, £ 4; Bank v. Moore, greater sum in damages than com- 
78 Pa. St. 407; Jackson v. King, 15 pensation for the actual loss sus- 
Amer. Dec. note. 368; Morain v. tained, and the action may be main- 
Devlin, 132 Mass. 87; Bullock v. tained. If greater damages are 
Babcock, 3 Wend. 391, 393. There sought on account of the intent or 
may be an exception, however, in motive of the defendant, insanity is 
the case of an inevitable accident. a good answer to the same, as an 
Brown v. Collins. 52 N. H. 442,451. insane person has no will or motive, 
On the facts stated in the case, evi- and the measure of damages is confi- 
dence of the defendant's insanity is pensation for the actual loss. Krom 
not admissible to defeat the right to v. Schoonmaker, Barb. 647." 
recover, or at all, unless the plain- 



132 PRINCIPLES OF ALATHIASIS. 

a syllogistic form, it should be observed by way of preface 
that sanctification, de jure, is wrought by faith. 

In Acts (15:9), the Apostle Peter is recorded as say- 
ing that God gave the Holy Spirit to the Gentiles, even 
as He did to the Jewish Christians, ' 'purifying their liearts 
by faith" In the same book (26:18) the Apostle Paul is 
recorded astsaying, that he was made a minister and a 
witness unto the Gentiles that they might receive forgive- 
ness of sins, "and inheritance among them which are sanc- 
tified by fait Ji that is in me. " 

These passages show that sanctification is a work of 
faith; and in an effort to apply Christian truth to the 
human soul, the question presents itself: Hoze can this 
purifying faith be formed? 

In answering this inquiry, it is manifest that the 
primary doctrine to be believed is, that there is such a 
state as holiness and that Christ taught the truth when He 
said: " Blessed are the pure in heart, for they shall 
become acquainted with God." 

Without faith that holiness is attainable, it is idle to 
seek to attain such state; because such an unbeliever either 
distorts the Scriptures on this subject or else denies them 
to be true, and thus makes Christ a liar; and this attitude 
of unbelief practically shuts him out from the truth that 
Christ taught. 

Having therefore as a prerequisite accepted the plain, 
scriptural teaching, that there is such a spiritual state as 
sanctification or heart purity, let us proceed to the con- 
struction of a faith from the word of God, that will deliver 
us from a sense of impurity. 

It should, however, be remembered, that in this faith- 
work the first step seems to be to lay aside double-minded- 
ness; for the Apostle James says: "Purify your hearts, 
ye double-minded." 

From this it appears that the impure in > heart are 
two-souled, or prone to get on both sides of a question; 
and as seen in Sec. 31, the instability born of this dip- 
sycosity is incapable of increase in faith-knowledge, and 



SA JVC T I PICA TIO N 133 

void of faith-life. Whoever would attain unto holiness 
must be clear in his convictions and firm in his conclusions, 
proceeding step by step until the desired goal is reached. 

Purification then being a work of faith, requiring sound 
logic, let us proceed to state the reasoning, in the forma- 
tion of a purifying faith, in the form of a panagnotic syl- 
logism, as follows: 

Major premise: All things are pure through the cross 
of Christ. 

Minor premise: I am a part of all things. 

Conclusion: Therefore I am pure. 

The contest over this syllogism, arises in the major 
premise; which affirms panagnotism or universal purity. 
If this doctrine is established or conceded, there will be 
no difficulty in the minor premise and conclusion. There 
is no trouble with the major premise, unless we limit the 
scope and power of the blood of Christ. • 

Sec. y6. AlatJiiastie Importance of Sanctification. — 
If we believe anything to be impure, the logic of our posi- 
tion places the omnipresent God in impurity; and in as 
much as man can not excel his God, such a faith makes its 
possessor subjectively impure; and as long as there 
remains in him a sense of uncleanness, througrnfalse faith, 
the fire of affliction must overtake him, whereby God con- 
sumes filthiness out of man; and it will rage until the 
victim learns through anatomical science that all physical 
impurity is simply a question of the olfactory nerve; and 
that psycological impurity is simply unbelief in universal 
utility through the blood of Christ. 

Then he will understand the scriptural figures, such 
as the following: "Awake, awake; put on thy strength, 
O Zion; put on thy beautiful garments, O Jerusalem, the 
holy city; for henceforth there shall no more come into 
thee, the uncircumsized, and the unclean!" 

"In that day shall there be upon the bells of the 
horses, Holiness unto the Lord, and the pots in the Lord's 
house shall be like the bowls before the altar. 



134 • PRINCIPLES OF ALA THIA SIS. 

''Yea every pot in Jerusalem shall be holiness unto the 
Lord of hosts. " 

"In a great houses there are not only vessels of gold 
and of silver, but also of wood and of earth; and some to 
honour and some without honour. 

" If a man therefore purge himself from these, he shall 
be a vessel unto honour, sanctified and meet for the 
master's use, and prepared unto every good work." 

The delicacy of this subject and the difficulty of hand- 
ling it skilfully, owing to the crudeness of the unscientific 
age, in which the apostle Paul wrote, caused him, (judg- 
ing from the context) to admonish the women to keep 
silence in the churches; "and if they will learn anything 
let them ask their husbands at home; for it is a shame for 
the women to speak in the churches." 

The developments, however, of modern anatomical 
science have produced a nomenclature and power of scien- 
tific expression, that enable an intelligent teacher, 
whether male or female, to handle the subject decently 
and with religious veneration. 

The truth (no longer held in enigma) makes us free. 
But careless handling of this subject frequently results in 
fanaticism; and hence perplexity arising from sanctifica- 
tion is one of the tabulated causes of insanity. 

Let us then heed the word of the apostle: " Study to 
show thyself approved, unto God, a workman that needetJi 
not to be ashamed, rightly dividing the word of truth." 

Sec. yy. Sanctif cation, the Basis of Christian Charac- 
ter. — The apostle James declares that "the wisdom that 
is from above, is first pure, then peaceable, easy to be 
entreated, full of mercy and good fruits, impartial and 
sincere. " 

Purity, then, is the foundation of all virtue. As 
already seen double mindedness, so characterizes the 
unsanctified, as to make faith-life impossible, and under- 
mines the chain of virtues, linked to faith. These sub- 
jectively unholy and dipsycose hearts are admonished by 
the apostle James to "be afflicted, mourn and weep." 



HOLINESS. 135 

And the reason of this, as shown in the last section, is 
that affliction, mourning and weeping must be the destiny 
of such as these until their purification is accomplished. 

Sec. y8. Tlic Relation of Holiness to the Pangs of 
Parturition. — In the first epistle to Timothy, it is said 
that women ''shall be saved in child-bearing, if they con- 
tinue in faith, and love and holiness with sobriety." 

Salvation may be extended in such cases in either of two 
ways: (1) By deliverance frop affliction; which may be 
called the grace of prevention, or prophylactic in its charac- 
ter; (2) By the induement of abundant power to endure 
affliction. 

There can be no doubt that the horrors of parturition, 
can be so modified by one or the other of these two 
methods, or combination of both, as to amount to sub- 
stantial salvation, conditioned upon the observance of 
principles mentioned in the text, viz: Faith, love and 
holiness with sobriety. 

The questions of faitk and love are elsewhere discussed. 

The present section has only to do with the subject of 
1 ' Holiness with sobriety. " 

A part of the primal curse upon woman, upon account 
of sin, was a sense of impurity and also child-birth sorrow. 

This curse was lifted as we have seen by the cross of 
Christ; and it now devolves upon woman to free herself 
from that curse through the truth taught in the gospel of 
Christ; there being now no condemnation to them who 
are in Christ Jesus. 

The power of "holiness with sobriety," to give relief 
in obstetric cases, is involved in more or less mystery; 
but the following considerations will throw some light 
upon this question: As already seen a sense of impurity 
necessitates. affliction; and a practical Creator would natur- 
ally ordain that the suffering should have relation to that 
with which the shame is connected, 1 so that the fig leaf 

1 For valuable suggestions in obstet- volume, as a Supplement to Alathia- 
ric cases, see Chaper XV of the sis. 
"Memoranda," bound with this 



136 PRINCIPLES OF ALATHIASIS. 

and subsequent curse of sorrow in conception seem to 
have some relation to each other in the nature of cause and 
effect. 

But when through panagnotic faith, a sense of holiness 
supervenes in the heart of the believer, then the cause of 
the curse being removed, the curse itself must be near 
dissolution. When therefore by previous training and 
scientific attainment or repeated child births, the mind of 
the patient is so broadened as to be able, without shame 
on the one hand, and without ribaldry on the other, but 
with sobriety, to take a pan-agnotic survey of the delicate 
questions under consideration, there can be no doubt that 
such a state of "Holiness with sobriety" will fortify her 
heart, so as to substantially save her from sorrow, and fill 
her with thankfulness for the marvelous strength and 
endurance given her in her hour of peril. 

Of course, as suggested in the introduction, recourse 
should be had to appliances of obstetric science : not even 
excluding opiates and anesthetics where the same are 
indicated. But as long as the patient is conscious, Chris- 
tian fortitude, born of Holiness to the Lord, is a mighty 
force in these cases, especially where it is connected'with 
faith in the power of God to ameliorate and save in afflic- 
tion, as explained in the chapter on the Prayer of Faith. 

Sec. yp. Sanctification Not a Partial Work. — -There 
are no degrees of comparison in purity; hence the com- 
parative degree of the adjectives "pure" and "holy" 
nowhere appear in the New Testament. In two instances 
in Hebrews the superlative degree — " holiest " occurs, but 
these are mistranslations— the Greek being in the positive 
degree. If a thing is pure it is pure; just as a round thing 
is round. 

Purification, therefore, cannot be partial work; no more 
than sound meat can be tainted. 

In this connection let us note the following passages 
in Thessalonians: "The very God of peace sanctify you 
wholly." Some have thought that this implies two kinds of 
sanctification, the one incomplete and the other complete. 



HOLINESS. 137 

But this theory is a distortion of this text. In the Greek 
the sentence is simply intensified or emphasized by the 
adverb that is translated "wholly." Rather than inti- 
mating that there are degrees in sanctification, the Apostle 
in this text emphasizes the truth that entire sanctification 
is the only species of holiness contemplated by the sacred 
writers. So far as the Old Testament is concerned, the 
word holiest nowhere occurs in it; and "holier" only 
once; and then only to disapprove of it. 

Sec. 80. Wonder Land. — When by faith we are 
" cleansed from all filthiness of the flesh and spirit, "through 
the atoning blood of Christ; we then enter a wonder land, 
and are given a personal knowledge of the existence of 
God, from whose high and holy standpoint li all things" 
through the sacrifice of his Son, are as pure as the peren- 
nial mountain snow, or the coral at the bottom of the sea; 
and thus by attending Divine reasoning, verify the prom- 
ise: " Come now and let us reason together, saith the 
Lord; though your sins be as scarlet they shall be as 
white as snow; though they be red like crimson they shall 
be as wool." 

And we are also able to perceive the meaning of the 
prophecy in Daniel: "Many shall he purified, made white 
and tried; but the wicked shall do wickedly, and none of 
the wicked shall understand; but the wise shall under- 
stand. 

Objectively then all things are holy; "but he that 
esteemeth anything to be unclean, to him it is unclean;" 
and no man can pass from subjective unholiness, until by 
faith he lays hold of the great objective truth, that the 
blood of Christ purifies all things in the sight of the High 
and Holy One, who inhabiteth eternity; whose vision is 
broader than ours — his omnipotence, enabling Him to 
bear the burden incident to his omnipresence and omni- 
science. 

Sec. 81 . The Difference in Men. — In the sight of the 
pan-agnotic Creator, the difference in men is not a ques- 



138 PRINCIPLES OF ALATHIASIS. 

tion of holiness; for to a pure God, all things are, and 
must be pure. 

The difference in men consists: 

( I ) In their faith; whether they have confidence in 
Christ; or are void of faith in a crucified and risen Savior. 

(2) In their parentage; whether they are children of 
Christ or of the devil. 

(3) In their dispositions; whether they are kind and 
truthful, or unmerciful and false. 

(4) In their religion; whether they venerate, praise 
and thank God; or are unthankful and indifferent to the 
God of all grace and mercy. 

(5) In their conduct; whether they are harmless as 
doves; or destructive as serpents. 

(6) In their spirits; whether they are peaceful and 
serene; or are troubled and in unrest. 

Many other distinguishing characteristics could be 
pointed out from the Scriptures, but the foregoing will 
suffice to show that there are sufficient grounds of classi- 
fication other than holiness and unholiness. 

See. 82. Pan-agnotism not Antinomianism. — A' wolf 
or tiger is killed not because Fer<z Natures are impure or 
unholy, but because they are destructive; and they are 
exterminated just as we would thorns, briars and thistles; 
and the body politic has and should have the same right 
to deal with the incorrigible enemies of civil society, 
because the law-oi self preservation authorizes the destruc- 
tion of a wolfishly disposed phenomenon, whether it be 
quadruped or biped. 

Hence the theory of universal objective holiness, 
through the atoning blood of Christ, is not a shelter for 
desperate men, nor cloak of maliciousness, nor prop of 
antinomian heresy. 

In speaking therefore of the highway of holiness, the 
prophet Isaiah says: "No lion shall be there, nor any 
ravenous beast go up therein." That is to say, that rapa- 
cious men are shut off from the power to attain unto 
purifying faith . 



HOLINESS. 139 

This power is given, according to the Scriptures, just 
quoted, only to those who desire to lead harmless lives. 
Hence the malignant remain impure in their own estima- 
tion, and think only evil continually, and look upon death 
with horror, because in their pessimistic sight, there is 
nothing pure nor good. 

But on the contrary, a profound mind like the apostle 
Paul exclaims: "O death where is thy sting? O grave 
where is thy victory? The sting of death is sin, and the 
strength of sin is the law; but thanks be to God, who 
giveth us the victory, through our Lord Jesus Christ." 

Sec. 83. Holiness de facto. — Reference has been made 
to the doctrine that the blood of Christ has purified all 
things. There is ample support for this creed in the 
Scriptures. 

In the epistle to the Hebrews it is said: "God who at 
sundry times and in divers manners, spake in time 
past unto the fathers by the prophets, hath in these last 
days spoken unto us by his Son, whom He hath appointed 
heir of all things, by whom also he made the worlds; He 
being the brightness of his glory; and the express image 
of his person, and upholding all things by the word of his 
power, when He had by himself purged our sins, sat down 
on the right hand of the majesty on high." 

In Acts it is recorded: 

" Peter went up upon the house-top to pray about the 
sixth hour; and he became very hungry and would have 
eaten; but while they made ready he fell into a trance, 
and he saw heaven opened, and a certain vessel descended 
unto him, as if it had been a great sheet knit at the four 
corners, and let down to the earth; wherein were all man- 
ner of four footed beasts of the earth, and wild beasts, 
and creeping things, and fowls of the air. And there 
came a voice to him: ' Rise Peter kill and eat.' But Peter 
said: 'Not so Lord; for I have never eaten anything that 
is common or unclean.' And the voice spoke unto him 
again the second time: 'What God hath cleansed call not 
thou common. ' " 



140 PRINCIPLES OF ALATHIASIS. 

Again in Hebrews: "Once in the end of the world 
hath He (Christ) appeared to take away sin by the sacri- 
fice of himself. " 

Luke 11:37: "A certain pharisee besought him to 
dine with him; and He went in to sit down to meat. And 
when the Pharisee saw it he marveled that He did not first 
wash before dinner. And the Lord said unto him: ' Now 
do ye Pharisees make clean the outside of the cup and the 
platter; but your inward part is full of ravening and 
wickedness. Ye fools, did not God that made that which 
is without make that which is within also? But rather 
give alms of such things as ye have and behold all things 
are clean unto you.' " 

Also in John 17:17: "Sanctify them through thy truth; 
thy word is truth. " 

From such Scriptures as these it is apparent that one 
of the objects of Christ's mission was to ieveal to the 
world the great objective truth that "All things are made 
by him and without him was not anything made that was 
made," and all his works are holy. 

And it was designed that this truth should purify^ all 
that would receive it by faith; and the Divine record was 
so constructed as to produce credence in the minds of 
those who should be endowed with the power to believe it. 
And as before shown, the history of the cross is of the 
essence of this faith-producing record; aud thus the blood 
of Christ is an essential element in human purification. 

And not only so but it has been shown, we do not 
impute impurity to any but the criminally responsible; 
and inasmuch as Christ died for the sins of the whole 
world, that responsibility has been met by his expia- 
tion; and there is nothing left then concerning which to 
predicate impurity. 

Hence the Scriptures declare: "The blood of Jesus 
Christ his Son cleanseth us from all sin." 

" Behold the Lamb of God which taketh away the sin 
of the world. " 

" In that day there shall be a fountain opened to the 



HOLINESS. 141 

house of David, and to the inhabitants of Jerusalem for 
sin and uncleanness. " 

"He was wounded for our transgressions; bruised for 
our iniquities; the chastisement of our peace was upon 
Him; and with his stripes we are healed." 

" I know and am persuaded by the Lord Jesus that there 
is nothing unclean of itself; but to him that esteemeth any- 
thing to be unclean to him it is unclean." 

YVe thus are delivered from legal defilement by faith in 
the all cleansing power of the blood of Christ; i. e. we 
become sanctified or purified de jure, under the Lau of 
Faith. 

But it is nevertheless true that our thoughts are not 
always exalted; and unconventional words enter our 
minds; or are suggested by uncultivated associates. 

While we may not call these impure or unclean in the 
sense of corruption or defilement, yet the mind and heart 
often needs to be washed as much as a beautiful paved 
street needs to be cleansed of the mud and debris that 
accumulates upon it. 

In cleansing the human spirit and bringing back the 
mind from by and forbidden paths, the work has to be 
accomplished by cleansing the muddy imagination; and 
there is no process so potent as the contemplation, by the 
eye of the mind, of the blood flowing from the wounds of 
Christ while hanging on the cross. Such a use of this 
fountain for uncleanness corrects the imagination, destroys 
any sinful propensity and saves the soul from the perverse 
wandering of the mind and heart, and by the law of 
association of ideas expels the troublesome, unconven- 
tional idea, and in lieu of the afflicting billingsgate intro- 
duces the noblest and most exalted thought and fills the 
heart with peace and blessing of sanctification, not merely 
legal or theoretical but experimental or de facto. 

There is a singular power over a morbid, abnormal or 
perverted mind by turning the imagination to the scenes 
of Calvary, including the scourging and the acanthine 



142 PRINCIPLES OF AL A PHI A SIS 

crown in the Praetorium as well as the blood shed on the 
cross. 

The writer has had some successful and interesting 
experience in the treating of the insane in this manner; 
observing of course the principles of hygiene so far as 
possible in other respects. 

It is not too much to say that science is in the infancy 
of the development of this subject. 

It is certain in the mind of the writer that there is 
great power over disease both of mind and heart and also 
the body, in the contemplation of the flowing blood of 
Christ, especially when connected with a just apprehension 
of the purposes of sanctification involved in the crucifixion. 

If there is healing power in the truth, what greater 
therapeutic truth can possess the mind than the fact of 
the cross — the greatest in human history — the keystone 
of all annals. The fact that the remedial power of the 
blood of Christ is a mystery, is no argument against this 
great remedy, unless we are able to solve all the myster- 
ies constantly arising in the wonderful profession of medi- 
cine. 



CHAPTER XV. 



CHRIS TIA N P ERF EC TION 



Sec. 84.. A Scriptural Doctrine. — That a perfection of 
some kind is taught in the Scriptures, is shown by pas- 
sages such as the following: "If thou wilt be perfect, go 
and sell that thou hast and give to the poor, and thou 
shalt have treasure in heaven." 

" Be ye therefore perfect, even, as your Father in hea- 
ven is perfect. " 

"Teaching every man in all wisdom, that he may 
present every man perfect in Christ Jesus." 

"Till we all come in the unit}" of the faith and of the 
knowledge of the son of God, unto perfect man." 

There may be a controversy as to the meaning of the 
word perfect; but the above and many other passages 
clearly teach that there is a state described by the word 
perfection, whatever it may mean, that is attainable. 

It should always be remembered, however, that it does 
not mean infallibility or unerring- judgment. The liability 
to mistakes never deserts the Christian in this life. 

See. 8 j. Definition and Classification. — The Greek 
word "teleios" translated "perfect" in the Scriptures, is 
defined in the Greek Lexicon to mean "completed" 
" finished" "full-grown." In Heb. 5:14, it is translated 
'"full age. " 

Christian perfection, therefore, is simply Christian 
manhood, as conti a-distinguished from Christian infancy. 
"First the blade, then the ear, then the full corn in the 
ear. ' 



144 PR [NCI PL ES OF ALA THIA SIS. 

According to the classification adopted in this treatise, 
the subject naturally divides itself into three branches: 
(i) Mature Faith; (2) Mature Love; and (3) Mature or 
Perfect works. 

The two last are reserved for the Second and Third 
parts of this work, as outlined in Sec. 10. At present we 
have to do only with the subject of mature or perfect faith; 
and should remember that so far as this branch of the 
subject is concerned, Christian Perfection and Christian 
Maturity are synonymous. 

Sec. 86. Perfect Faith. — While finiteness cannot 
fully explore all the labyrinths of the infinitely Divine 
nature, yet we may acquire such knowledge of God as to 
enable us to fashion our character in his image. 

Although such conceptions of God are not exhaustive, 
yet they are mature in the sense that our faith has so 
developed that we bear the fruit of a reasonably fair 
apprehension of the attributes of the Creator so far as we 
practically have to do with them. 

It is believed that there is alathiastic power in a creed 
firmly holding that the following are among the attributes 
of God: Truthfulness, mercifulness, loving-kincmess, 
faithfulness, humor, playfulness, fidelity, honesty, integ- 
rity, justice, reasonableness, patience, endurance, forgive- 
ness, omnipotence, omnipresence, omniscience, decorum 
and holiness; especially where this creed is based upon 
the evidentiary fact that God raised Jesus Christ from the 
dead. 

There seems to be no reason to doubt that such a 
believer ranks in the sight of God, among those who have 
attained the dignity of Christian manhood. 

But it should always be remembered that the operation 
of all the Divine attributes are modified or affected by the 
attribute of mystery that necessarily inheres in infinity. 

When therefore we are considering the Divine nature, 
we should not lose sight of the attribute of mystery. 
For example, when considering Divine mercy, we should 
remember, that this quality is modified by mystery. This 



CHRISTIAN PERFECTION. 145 

caution is here given, because we are liable to be misled, 
if we consider one quality of the Divine nature, separate 
and apart from the others, not even excepting the quality 
of mercy. Sometimes it is true, the Divine mercy is 
plain and palpable. Other times it is so involved in mys- 
tery, we must search to find it. 

Perfect faith, however, holds that there is mercy in 
every phenomenon; even though it be so obscured or con- 
cealed, as to be beyond mortal sight, far out in the 
unsearchableness of God. 

Sec. 87. Growth Essential to Christian Life. — That 
Christianity begins with spiritual germination, we have 
seen in the section on Regeneration. That growth is 
essential to its subsequent life appears in the preceding 
sections of the present chapter. Alathiasis therefore 
requires us to seek to be in harmony with the Scriptures, 
which say: "Grow in grace and in the knowledge of our 
Lord and Savior Jesus Christ;" "Till we all come into 
the measure of the stature of the fullness of Christ." 

To enforce this thought, it should be observed that we 
approach unto perfect faith, in proportion to our forming 
true conceptions of God; or according as we harbor cor- 
rect ideas or conclusions as to the Divine nature. Hence 
perfect faith is a means of grace, and tends to health; for 
as already seen in Sec. 17: 

"As a general ruk\ with exceptions involved in 
mystery, t/ie secret of a healthy, happy life inheres in the 
pursuit of true religion, consisting of true conceptions of 
the nature of God ; and avoiding the shipwrecks of irre- 
ligiou, that does not believe in the existence of God on the 
one hand, and of false religion, that has erroneous concep- 
tions of God on the other hand." 

How important it is then, that we should grow in faith- 
knowledge as rapidly as possible. The personal experi- 
ence of Divine grace goes hand in hand commensurately 
with the increase of our faith-knowledge. 

This growth in knowledge and grace may be and some- 
times is slow. But Divine mercy can hasten it. And in 



i4 6 PRINCIPLES OF ALATHIASIS. 

fact as hereafter seen in Sec. 249, without mercy, there is 
little or no grace. 

Sec. 88. Cliaractcristics of CJiristian Perfection. — 
There are several passages of Scripture that- mention cer- 
tain qualities pertaining to Christian manhood. By a colla- 
tion of some of them, we may derive at least a generel 
view of this important subject. 

(1) Heb. $:i'jf. — In this chapter, the apostle Paul, 
distinguishing between babes in Christ and full-aged 
Christians, says that the latter are those "who by reason 
of use have their senses exercised to discern both good 
and evil. " 

The Greek, gumnazo, that is here translated ll exer- 
.cised" is the word from which we derive the English word 
gymnast. This spiritual athletism developed by experi- 
encing the results of good and evil in this world, is also 
referred to in the twelfth chapter of Hebrews, as follows: 
"Now no chastening for the present seemeth to be joy- 
ous, but grevious; nevertheless afterward, it yieldeth the 
peaceable fruit of righteousness unto them, who are exer- 
cised (made gymnasts) thereby." 

The power then to discern good and evil, is born of 
experience and its acquirement is attended with af least 
some suffering; for in the fifth chapter of Isaiah, it is said: 
"Woe unto them that call evil good, and good evil." It 
would seem from this passage that the discerner of good 
and evil must meet with more or less affliction in the 
acquisition of his discriminating power. But when the 
power to discern good and evil is developed, its possessor 
is classed among those who have attained unto scriptural 
perfection. 

(2) 2 Cor. j:i. — "Having therefore these promises, 
dearly beloved let us cleanse ourselves, from all filthiness 
of the flesh and spirit, perfecting holiness in the fear of 
the Lord. " 

The conflict between good and evil in each human soul 
never ceases until we learn to derive good from all things, 
including what is called evil. 



CHRISTIAN PERFECTION. 147 

Panagathism then requires us not only to discern evil 
but to utilize it. And so does panagnotism; or the doc- 
trine of universal purity. "Perfecting holiness'' then 
would seem to involve simply such growth in scriptural 
research as to enable us to recognize universal utility and 
consequently universal purity. Panagnotism and panag- 
athism are therefore both ear-marks of Christian perfec- 
tion. The possessor of such a creed is no longer a babe 
in Christ. He has attained to Christian Manhood. He 
needs milk, it is true; but he can eat strong meat, as well. 

(3) / Peter $:io. — "But tiie God of all grace, who 
has called us unto his eternal glory, by Christ Jesus, after 
that ye have suffered awhile, make you perfect, establish, 
strengthen, settle you. " 

We have here presented to view, the thought that 
Christian perfection is marked by stability of mind, 
strength of character, and tranquility of spirit. 

In a previous section, the destructive consequences of 
instability are pointed out. It only remains now to 
observe that double-mindedness is characteristic of impur- 
ity. "The double-minded man is unstable in all his 
ways." Sanctification, holiness or panagnotism cannot 
be reached by faith, unless we become stable. 

If we stand by our convictions, the truth will gradually 
dawn upon us, like a survey proceeding from stake to 
stake; and we will soon enter the wonderland of heart 
purity. But if we vacillate we will always be in danger 
of missing our course and be lost in unbelief on the one 
hand, or religious insanity on the other hand. 

Strength of character and tranquility of spirit are 
founded upon stability of opinion; and hence these three 
qualities seem to be the acme of Christian perfection, 
having tranquility for the cap sheaf. Hence Christ says: 
"Let not your heart be troubled; ye believe in God, 
believe also in me." "Come unto me, all ye that labor 
and are heavy laden, and I will give you rest." 

And the apostle Paul, speaking of the same subject, 
says: "There remaineth therefore a rest to the people of 



148 PRINCIPLES OF ALATHIASIS. 

God. Let us hasten to enter into that rest." In another 
epistle he says: "Study to be quiet." The hygienic 
value of this spirit will appear when we remember that 
those that are habitually free from perturbation of spirit, 
are generally healthy. 

" Thou wilt keep him in perfect peace, his mind stayed, 
because he trusteth in thee." "Peace I leave with you. 
My peace I give unto you," — "The peace of God which 
passeth all understanding. " 

(4) " The Spirits of Just Men Made Perfect. — These 
are they that inhabit the city of the living God. It should 
be noticed from this text that justice is essential to 
Christian perfection; and yet it is not the whole of it; as 
hereafter more fully explained, it is only the foundation 
of Christian character. 

"Just men made perfect," implies that they are first 
just and then they go on to the completeness of character. 
A man who in his dealing with transgressors, so tempers 
justice with mercy as to correct and save rather than con- 
demn and destroy them, is a perfect man in the scriptural 
sense of that term. All other Christian graces will cluster 
around him, in glorious halo. 



CHAPTER XV L 



PRESENT SAL VA TION. 

* 



Sec. 8p. Defined. — The Greek word sot evict, that is 
translated salvation, frequently occurs in the New Testa- 
ment, and is applicable to three classes of cases: ( I ) 
Protection from Danger ; as in the case of those who are 
not exposed to pernicious influence. This is called the 
grace of prevention. 

( 2 ) Preservation in Danger ; as where one is exposed 
to injury but is sustained in the hour of his trial or peril. 
This is called sustaining grace. 

( 3 ) Deliverance ; as in the case of one who has fallen 
into sin, disease or other calamity, and is restored, healed 
or made whole. This is called healing grace. 

The term salvation, therefore, is so broad in its signifi- 
cance that when the Scriptures treat of the subject they 
re frequently obscure as to what we should be saved 
from; i. e. what precise form of salvation is contemplated 
in the given text. , This often can only be determined 
from an examination of the context and a collation of 
cognate Scriptures, 

In general, however, it will be found that the term 
salvation is applicable to wherever man needs protection, 
preservation or deliverance. 

The discussions ( and Scriptures cited in the following 
sections of this chapter,) of specific subjects of salvation 
will serve to more clearly bring out the meaning and 
scope of the sacred writers in relation to this question. 

Sec. po. Salvation from Evil or Sin. — The conclud- 



150 PRINCIPLES OF ALATHIASIS. 

ing paragraph of the Lord's Prayer is: "Deliver ns from 
evil. ' ' 

In section 70 we have seen that evil divides itself 
into three parts: (1) Past Evil; (2) Present Evil; (3) 
Future Evil. 

It is manifest that no salvation is needed from past 
evil except that portion of the consequences thereof, exist- 
ing in the present or to use the terse expression of the 
apostle Paul: "In the now time." 

So far as present evil is concerned, we need to be 
saved from both it and its consequences. 

All the salvation needed, concerning future evil and 
the future consequence of past and present evil, is to be 
delivered from worry or trouble arising from anticipation 
of the "wrath to come." This foreboding the future is 
destructive. The wrath to come is our greatest enemy; 
but it should not be, for it exists only in the imagination. 

We do not need to fear the wrath to come. Whatever 
wrath strikes us, can only overtake us in the now time. 

Present Salvation, then, is all that we need or 
can enjoy. "Behold, now is the accepted time; behold 
now is the day of salvation. 

" Today, if ye will hear his voice, harden not your 
hearts. " 

"Exhort one another daily, while it is called today." 

"Grace be to you, and peace from God the Father, 
and from our Lord Jesus Christ, who gave himself for our 
sins that He might deliver us from this present evil world. " 

"God is our refuge and strength, a very present help 
in trouble. " 

To deliver ns from evil, then, is a great or small work, 
according to the view we take of the subject. If all evil 
past, present and future, is rolled upon us at once, like 
Ossa, and Olympus, piled upon Pelion, our deliverance is 
a mighty work. 

But it is manifest that if wrath is taken in morsels, as 
we do daily bread, it becomes so inconsiderable as to reduce 
a mountain to a mole hill; and practically deliver us from 



PRESENT SALVATION. 151 

evil. It is a legal maxim: iX lex non curat de minimis." 
And the reason of this is that trifles do not need to be 
cured. So all trouble taken in daily segments becomes so 
trifling as to practically disappear. The perception of 
this truth delivers us from evil; for it substantially abro- 
gates the consequences of evil. 

This doctrine should not be construed as sustaining 
the Antinomian heresy of license to do evil, or power to 
sin with impunity. The power to promptly heal disease 
or repair an injury is no reason why we should incur 
Divine wrath. While healing grace is good yet prevent- 
in& grace is better; for it is a true proverb: 

"An ounce of prevention is worth a pound of cure " 
If the mind is not engaged in the mental process of 
minimizing evil, it can be engaged in other forms of use- 
fulness. Let us then avoid sin, to the best of our ability; 
but when we do fall, and wrath overtakes us, let us 
promptly avail ourselves of the alatJiiastic power, inhering 
in the text: "Sufficient unto the day is the evil thereof." 

And let us do so with the full assurance that the blood 
of Christ has removed all legal obstacles to our salvation 
from the consequences of our sins. 

Sec. pi. Scriptural Quotations Illustrative of Salva- 
tion. — 

(1) From Violence. — Psalms 22:19-21. "Be not 
thou far from me, O Lord; O my strength haste thee to 
help me. Deliver my soul from the sword; my darling 
from the dog. Save me from the lion's mouth." 

Psalms 7:1. "O Lord my God, in thee do I put my 
trust; save me from all that persecute me." 

Psalms 59:1-2. "Deliver me from mine enemies, O 
my God: Defend me from them that rise up against me." 

(2) From Temptation. — 2 Peter 2:9. "The Lord 
knoweth how to deliver the godly out of temptation." 

Mat. 6:13. "Lead us not into temptation." 
1 Cor. 10:13. "There hath no temptation taken you 
but such as is common to man; but God is faithful; who 
will not suffer you to be tempted above that ye are able; 



152 PRINCIPLES OF ALATHIAS2S. 

but will with the temptation, also make a way to escape, 
that ye may be able to bear it. " 

(3) From Affliction. — "Is any among you afflicted 
let him pray. " 

" The prayer of faith shall save the sick, and the 
Lord shall raise him up." 

Psalms 18:27. "Thou wilt save the afflicted people; 
but will bring down high looks." 

Psalms 119:153. "Consider mine affliction and deliver 
me; for I do not forget thy law. " 

Psalms 103:2-4. "Bless the Lord, O my soul, and 
forget not all his benefits: Who forgiveth all thine iniquit- 
ies; who healeth all thy diseases; who redeemeth thy 
life from destruction; who crowneth thee with loving- 
kindness and tender mercies." 

(4) From Poverty and Great Riches. — 

Mat. 13:22. "He also that received seed among the 
thorns, is He that heareth the word; and the care of this 
world and the deceitfulness of riches choke the word, and 
he becometh unfruitful. " 

Prov. 30:8-9. "Remove far from me vanity and lies; 
give me neither poverty nor riches; feed me that food' con- 
venient for me; lest I be full and deny thee and say: ' Who 
is the Lord? ' Or lest I be poor and steal and take the name 
of God in vain. " 

( 5 ) From False Religion. — 

Psalms 119:104. "Through thy precepts I get under- 
standing: therefore I hate every false way." 

Mat. 7:15. "Beware of false prophets which come to 
you in sheep's clothing, but inwardly they are as ravening 
wolves." 

Mat. 24:11. "And many false prophets shall arise, 
and shall deceive many." 

Mat. 24:23-24. "Then if any man shall say unto you, 
* Lo, here is Christ, or there; ' believe it not." 

"For there shall arise false Christs, and false prophets, 
and shall shew great signs and wonders; insomuch that, 
if it were possible, they shall deceive the very elect." 



/ 'RESENT SAL I r A 7 Y0.\ '. 153 

1 John 4:1. "Beloved, believe not every spirit, but 
try the spirits whether they are of God: because many 
false prophets are gone out into the world." 

2 Peter 3:15-16. "Our beloved brother Paul, also 
according to the wisdom given unto him, hath written 
unto you; as also in all his epistles, speaking in them of 
these things; in which are some things hard to be under- 
stood, which they that are unlearned and unstabled wrest, 
as they do also the other Scriptures, unto their own 
destruction. " 

(6) From the Commission of Sin. — 

2 Peter 1:5:11. "Giving all diligence, add to your 
faith virtue; and to virtue knowledge; and to knowledge 
temperance; and to temperance patience; and to patience 
godliness; and to godliness brotherly kindness; and to 
brotherly kindness charity. 

"For if these things be in you, and abound, they 
make you that ye shall neither be barren nor unfruitful in 
the knowledge of our Lord Jesus Christ. 

"But he that lacketh these things is blind, and can- 
not see afar off, and hath forgotten that he was purged 
from his old sins. 

"Wherefore the rather, brethren, give diligence to 
make your calling and election sure: for if ye do these 
things, ye shall never fall: 

"For so an entrance shall be ministered unto you 
abundantly into the everlasting kingdom our Lord and 
Savior Jesus Christ," 

Jude 24525. " Now unto him that is able to keep you 
from falling, and to present you faultless before the 
presence of his glory with exceeding joy, to the only 
wise God our Savior, be glory and majesty dominion and 
power, both now and forever, Amen." 

1 Thess. 5:23. " And the very God of peace sanctify 
you wholly; and I pray God your whole spirit and soul 
and body be preserved blameless unto the coming of our 
Lord Jesus Christ." 

Phil. 1:15. "That ye may be blameless and harmless, 



154 PRINCIPLES OF ALATHIASIS. 

the sons of God, without rebuke, in the midst of a crooked 
and perverse nation, among whom ye shine as lights in 
the world. " 

( 7 ) From Foolisliness and Lunacy. — 

(a) James 1:5. "If any of you lack wisdom let him 
ask of God, that giveth to all men liberally, and upbraid- 
eth not; and it shall be given him." 

2 Chron. 1: 8-12. "And Solomon said unto God, 
Thou hast showed great mercy unto David my father and 
has made me to reign in his stead. 

"Now, O Lord God, let thy promise unto David my 
father be established; for thou hast made me king over a 
people like the dust of the earth in multitude. 

"Give me now wisdom and knowledge, that I may 
go out and come in before this people; for who can judge 
this thy people that is so great? 

"And God said to Solomon, because this was in thine 
heart, and thou hast not asked riches, wealth or honor, 
nor the life of thine enemies, neither yet hast asked long 
life; but hast asked wisdom and knowledge for thyself; 
that thou mayest judge my people over whom I have 
made thee king: 

"Wisdom and knowledge is granted to thee; and I 
will give thee riches, and wealth and honour, such as 
none of the kings have had that have been before thee, 
neither shall there any after thee have the like." 

Prov. 8:5. "O ye simple, understand wisdom, and ye 
fools, be ye of an understanding heart." 

Prov. 8: 11. "For wisdom is better than rubies; and 
all the things that may be desired are not to be compared 
to it." 

Psalms 119:9. "Wherewithal shall a young man 
cleanse his way? By taking heed thereto according to thy 
word." 

Psalms 1 19:67. " Before I was afflicted I went astray; 
but now I have kept thy word." 

Psalms 119 71. " It is good for me that I have been 
afflicted; that I might learn thy statutes." 



PRESENT SALVATION. 155 

Psalms 119:130. "The entrance of thy words giveth 
light; it giveth understanding unto the simple." 

Psalms 19:7. "The law of the Lord is perfect, con- 
verting the soul: the testimony of the Lord is sure, mak- 
ing wise the simple." 

(d) Math. 4:24. "And his fame went throughout 
all Syria: and they brought unto him all sick people that 
were taken with divers diseases and torments, and those 
which were possessed with devils, and those which were 
lunatic, and those that had the palsy; and he healed them. " 

Math. 17:14-18. "And when they were come to the 
multitude, there came to him a certain man, kneeling 
down to him and saying, 

"Lord, have mercy on my son; for he is a lunatic, and 
sore vexed, for ofttimes he falleth into the fire, and oft 
into the water. 

"And I brought him to thy disciples, and they could 
not cure him. 

"Then Jesus answered and said, O faithless and per- 
verse generation, how long shall I be with you? how long 
shall I suffer you? bring him hither to me. 

"And Jesus rebuked the devil, and he departed out of 
him: and the child w r as cured from that very hour." 

(8) From Trouble. — 

Psalms 31:9. "Have mercy upon me, O Lord, for I 
am in trouble." 

Psalms 25:22. " Reedeem Israel O God out of all his 
trouble. " 

John 14:1 "Let not your heart be troubled; Ye 
believe in God believe also in me." 

Math. 6:34. "Take no anxious thought for the mor- 
row. " 

Hebrew 13:6. "The Lord is my helper, and I will not 
fear what man shall do unto me." 

Psalms 53:5. "The chastisement of our peace was 
upon him. " 

Luke 1:68-71 " Blessed be the Lord God of Israel 
for He hath visited and redeemed his people. And hath 



156 PRINCIPLES OF ALATHIASIS. 

raised up a horn of salvation for us in the house of his 
servant David; as he spake by the mouth of the holy 
prophets, which have been since the world began; that 
we should be saved from our enemies, and from the hand 
of all that hate us. " 

(9) From Wraths Judgment and Justice. 

Heb. 3:2. " In wrath remember mercy." 

Rom. 5:8-9. "Being now justified by his blood, we 
shall be saved from wrath through Him." 

Math. 3:7. "O generation of vipers who hath warned 
you to flee from the wrath to come. " 

1 Thes. 5:9. "God hath not appointed us to wrath, 
but to obtain salvation by our Lord Jesus Christ." 

John 3:36. " He that believeth on the Son hath ever- 
lasting life: and he that believeth not the Son shall not 
see life; but the wrath of God abideth on him." 

Col. 3:5-8. " Mortify, therefore, your members which 
are upon the earth; fornication, uncleanness, immoder- 
ate affection, evil concupiscence, and covetousness and 
idolatry: For which things sake the wrath of God 
cometh on the children of disobedience: In the which ye 
also walked sometime, when ye lived in them, but now ye 
also put off all these; anger, wrath, malice, blasphemy, 
filthy communications out of your mouth." 

I Tim. 2:8. "I desire therefore that men pray every- 
where, lifting up holy hands without wrath and doubting." 

Mat. 7:1-2 "Judge not that ye be not Judged: 
For with what judgment ye judge ye shall be judged; and 
with what measure ye mete, it shall be measured to 
you again. " 

Luke 6:37. " Condemn not and ye shall not be con- 
demned. " 

Psalms 18:25. "With the merciful thou wilt show 
thyself merciful. " 

Mat. S'-7- "Blessed are the merciful for the)' shall 
obtain mercy. 

James 2:13. " He shall have judgment without mercy, 



PRESENT SALVATION. 157 

that hath showed no mercy; and mercy rejoiceth against 
judgment. " 

Psalms 89:14. "Justice and judgment are the habita- 
tion of thy throne: mercy and truth shall go before thee. " 

Roms. 3:23-26. "The righteousness of God, which 
is by faith of Jesus Christ, unto all and upon all them that 
believe; * :: " * Being justified freely by his grace through 
the redemption that is in Christ Jesus: * * To declare, 
at this time his righteousness: that He might be just and 
the justifier of him that believeth in Jesus." 

(10) From Hell, Perdition, Destruction and Death. — 

2 Samuel 22:2-7. "The Lord is my rock, and my 
fortress and my deliverer: The God of my rock; in Him 
will I trust; He is my shield, and the horn of my salva- 
tion, my high tower, and my refuge, my Savior: thou 
savest me from violence.'" 

Psalms 18:3-6. "I will call on the Lord, who is 
worthy to be praised: so shall I be saved from mine ene- 
mies. When the waves of death compassed me, the 
floods of Belial made me afraid; the sorrows of hell 
compassed me about; the snares of death came before me; 
in my distress, I called upon the Lord and cried to my 
God; and He did hear my voice out of his temple, and my 
cry did enter into his ears." 

Prov. 15:24. "The way of life is above to the wise, 
that he may depart from hell beneath." 

Math. 23:33. "Ye serpents, ye generations of vipers, 
how can ye escape the damnation of hell?" 

Rev. 1:18. "I am He that liveth, and was dead; and 
behold I am alive forevermore; and I have the keys of 
hell and of death. " 

1 Tim. 6:9-11. " They that will be rich, fall into 
temptation, and a snare, and into many hurtful lusts, 
which drown men in destruction and perdition." 

2 Peter 3:7. "The day of judgment and perdition of 
ungodly men. " 

Heb. 10:38-39. "Now the just shall live by faith; 
but if any man draw back, my soul shall have no pleasure 



158 PRINCIPLES OF ALA THIA SIS. 

in him. But we are not of them who draw back unto 
perdition, but of them that believe unto the saving of 
the soul. " 

Math. 7:13:14. "Enter ye in at the strait gate; for 
wide is the gate, and broad is the Avay that leadeth to' 
destruction, and many there be which go in thereat: 
Because strait is the gate, and narrow is the way, which 
leadeth unto life; and few there be that find it." 

Rev. 21:4. '! And God shall wipe away all tears from 
their eyes, and there shall be no more death, neither sor- 
row, nor crying, neither shall there be any more pain." 

John 8:51. "Verily, verily, I say unto you, if a man 
keep my saying he shall never see death." 

1 Cor. 15:54. "Then shall be brought to pass the 
say ; ng that is written: Death is swallowed up in victory. 
O death, where is thy sting? O grave where is thy vic- 
tory? The sting of death is sin; and the strength of sin is 
the law. But thanks be to God who giveth us the vic- 
tory, through our Lord Jesus Christ." 

Sec. 92. The Scriptural Plan of Salvation from Sin- 
ful Habits. — Nearly if not quite all questions of salvation 
center around the problem of deliverance from sinful habits; 
for in the Scriptures every good thing is promised to the 
over-comer. Occasional or incidental sins or falls are not 
so grave; it is the sinful proclivity or evil bent of the mind 
that demands serious consideration. 

In general it may be said that the power to overcome 
a sinful disposition can only be acquired by the frank 
acknowledgement of the truth in regard to the existing 
defectdn any given case. 

General acknowledgement of sin, however, will not 
suffice. To say that one is a sinner is a mere glittering 
generality. He must be specific. He will never abandon 
any given sin unless he persistently acknowledges that 
particular sin. It is not necessary however that this con- 
fession should be to another human being. It is sufficient 
if one acknowledges his sin to himself or to his God. 

In the accomplishment of Christian reform in others it 



PRESENT SAL I 'A TION. 159 

requires great skill to secure the proper acknowledgement. 
Hence the apostle Paul says: "The servant of the Lord 
must not strive; but be gentle unto all men; apt to teach, 
patient; in meekness instructing opposers; if God perad- 
venture will give them repentance to the acknowledging 
of the truth; that they may recover themselves, out of the 
snare of thei devil, who are taken captive by him at his 
will." 

It follows, therefore, that the scriptural plan of salva- 
tion is through the truth. 

Just in proportion as we fail to believe or understand 
the truth, pro tanto, are we in perdition; or its equivalent, 
damnation. 

We cannot acknowledge the truth unless we know it; 
i. c. unless we are acquainted with it either by personal 
knowledge or faith-knowledge. 

The failure to observe the truth is equallv destructive 
whether proceeding from ignorance or willful disobedience; 
for all departure from the truth tends either to the insane 
asylum or to the penitentiary; and there is not much 
difference between those thorny routes; for "The fools 
mouth calleth for strokes" and "the way of the trans- 
gressor is hard. " 

Let it always be remembered that he who can believe 
on the authority of the Divine word that this or that thing 
is sin, can avoid it; and hence is blessed in believing 
without seeing. But he who must see before he believes 
is liable sooner or later to run against the thorns; for 
where the truth is not discerned by faith, it can only be 
learned by experience at least quasi-damnatory in charac- 
ter. 

This quasi-condemnation seems to be at least in part 
contemplated when Christ said: " He that believeth and is 
baptized shall be saved; but he that believeth not shall 
be damned. 

" He that believeth not is condemned already, because 
he hath not believed in the name of the only begotten 
son of God. And this is the condemnation, that light is 



160 PRIXCIPLES OF ALATHIASIS. 

come into the world, and men loved darkness rather than 
light, because their deeds were evil. For every one that 
doeth evil, hateth the light, neither cometh.to the light, 
lest his deeds should be reproved. But he that doeih truth 
cometh to the light, that his deeds may be manifest, that 
they are wrought in God." 

The importance of the truth, therefore, in the scriptural 
Plan of Salvation, cannot be over estimated; and the 
esteem in which it is held by the sacred writers will appear 
from the following collation of some of the principal texts 
on this subject: 

Psalms 119:130. "The entrance of thy words giveth 
light; it giveth understanding unto the simple." 

2 Tim. 1 :/. " God hath not given us the spirit of fear; 
but of power, and of love and of a sound mind." 

2 Tim. 1:13. i ' Hold fast the form of sound words, 
which thou hast heard of me, in faith and love, which is 
in Christ Jesus." 

2 Thes. 2:10:13. "They (that perish) receive not 
the love of the truth, that they might be saved. And for 
this cause God shall send them strong delusion, that they 
should believe a lie: That they might all be damned who 
believed not the truth, but had pleasure in unrighteousness. 
But we are bound to give thanks always to God for you, 
brethren beloved of the Lord, because God hath from the 
beginning chosen you to Salvation through sanctifica- 
tion of the spirit and belief of the truth/' 

Roms. 2:8-10. "But unto them that are contentious, 
and do not obey the truth, but obey unrighteousness, indig- 
nation and wrath, tribulation and anguish, upon every soul 
of man that doeth evil, of the Jew first, and also of the 
Gentile. But glory, honour and peace to every man that 
worketh good. " 

Eph. 6:14. "Stand therefore having your loins girt 
about with truth. " 

Prov. 3:1-4. "My son, forget not my law; but let 
thine heart keep my commandments: For length of days, 
and long life and peace shall they add to thee. 



PRESENT SALVATION. 161 

\ * Let not mercy and truth forsake thee; bind them 
about thy neck; write them upon the table of thine heart: 
So shalt thou find favour and wisdom, in the sight of God 
and man." 

John 8:32. " The truth shall make you free." 
John 17:17. ''Sanctify them through thy truth. Thy 
word is truth." 



CHAPTER XVII. 



CONCERNING CERTAIN DIVINE ATTRIBUTES. 



Sec. pj. Subjects of Inquiry in this Chapter. — In 
former sections reference has been made to the value of 
true conceptions as to the Divine nature, and many of the 
qualities, with which we have to do, have been enumer- 
ated; especially, those, of which, a full-grown Christian 
may be presumed to have some knowledge. 

Three of these qualities come up for review in the 
present chapter, viz: Omnipotence, Omnipresence and 
Mercifulness; having in view, more particularly, the ala- 
thiastic value of such knowledge; especially of the quality 
of the Divine mercy; which as hereafter shown in Section 
215, is of inestimable importance, and the only kind of 
knowledge in which it is safe to glory. 

Sec. p/}.. Omnipotence. — When the Scriptures speak of 
the Alrmghtiness of God it is not meant that the Supreme 
Being has power to do wrong; but simply that He has 
power to do whatever he desires to do, and that his 
desires are always right. Hence all the faith that Christ 
required of the blind man was: " Believe ye that I am able 
to do this} " 

So powerful was this species of faith, that it availed 
even where it existed only in a conditional form, as in the 
case of the leper who said: "Lord if thou wilt thou canst 
make me clean." Jesus responded apparently with avid- 
ity: "I will (the/o) be thou clean." 

The awful power of Christ was moved by the faith that 
saw that his cure rested in the Divine will. Such a faith 



CONCERNING CERTAIN DIVINE ATTRIBUTES. r6 3 

was then and is now frequently able to overcome the 
forces of or reasons for leprosy, whatever they may be. 
One simple word from God — Thelo- — can banish disease 
from this planet. 

There is a passage in Revelations that seems to indi- 
cate that such a blissful consummation is in store for our 
race: "And I heard as it were the voice of a 
great multitude, and as the voice of many waters, and as 
the voice of mighty thunderings, saying, Alleluia, for the 
Lord God Omni potent raineth. Let us be glad and rejoice 
and give honour to Him; for the marriage of the Lamb is 
come and his wife hath made herself ready. And I John 
saw the Holy City New Jerusalem coming down from God 
out of heaven prepared as a bride adorned for her husband. 
And I heard a great voice out of heaven saying, Behold 
the tabernacle of God is with men and He will dwell with 
them and they shall be his people and God himself shall 
be with them and be their God. 

"And God shall wipe away all tears from their eyes, 
and there shall be no more death neither sorrow nor cry- 
ing, neither shall there be any more pain, for the former 
things are passed away." 

Sec. pj. Omnipresence. — The text last quoted involves 
the idea of the omnipresence of God, and hence, by way 
of supplement to the last section, some further sugges- 
tions should be made in relation to the power of faith in 
Divine ubiquity. 

It should be premised that the circumstances of a case 
change "in the twinkling of an eye," so as to make it 
good for God to heal a patient in a given case. When- 
ever one that is sick or some one for him heeds the direc- 
tion to pray in affliction; this prayer is a new factor in the 
case that may be sufficient. 

The confession of the faith of the two blind men was 
such an addition to the condition of things surrounding 
their cases as to make it proper that they should be 
healed. 

The problem in each case is to find out the additional 



164 PRINCIPLES OF AI A PHI A SIS 

circumstance necessary to bring the healing of the 
patient within the purview of healing grace. 

This search for the one thing needful, is always 
interesting. The patient goes on, step by step, from 
circumstance to circumstance, until finally he overcomes 
the reason for his affliction whatever it may be. Some- 
times the one thing lacking is found to have been conscious- 
ness of the presence of God; and the patient rejoices in the 
memory of the tribulation that caused him to seek and 
find the living God and harmonize himself with the infinite 
circumstance, viz: the fact that he lives and moves and 
has his being in an omnipresent God; that underneath him 
are the everlasting arms and the eternal God is his refuge. 

It must be that this creature of circumstances will be 
affected in all that he says and does by this pervading 
presence; and God himself must be affected by the fact 
that a human being has awakened to such a consciousness. 

How sudden and marked the change when a king 
incognito is unexpectedly discovered. His former careless 
associates now treat him with reverence and circumspec- 
tion, and he who a moment before was content to mingle 
without recognition, with the multitude, now becomes 
concerned for the honor of his crown and the dignity of 
his station. And so when one awakens to the everlasting 
presence of the King of the universe, it must be that 
both the Creator and the creature will feel the necessity 
of adaptation to these changed relations. 

It is only when the Great Physician was incognito that 
He could pass by the afflicted. But when his Divine pres- 
ence was discovered, He must heal, or do violence to his 
own benign nature. Hence Christ, as long as He remained 
visible, healed all that came to him. When He wished to 
cease his work, He withdrew from the multitude, or in 
some miraculous manner disappeared. So now a patient 
desiring Divine relief, who by faith lays hold of the fact 
of God's mysterious presence, is in a situation that appeals 
powerfully to the beneficence of God, and important 
results always follow. 



CONCERNING CERTAIN DIVINE ATTRIBUTES. 165 

Sec. p6. Omniscience. — The knowledge of God is 
correlated by its universality to the subject discussed in 
the last section. In fact, omniscience inheres in the idea 
of intelligent omnipresence; hence there is power in faith 
in the all-knowledge of God. 

The connection between the power and knowledge of 
God is recognized by the Psalmist when he says: " Great 
is our Lord and of great power; his understanding is 
infinite." 

The wisdom and knowledge of God are abundantly 
affirmed and enforced in the scriptures. This would not 
be if it were not important that we should believe in the 
infinite understanding of God, and if great power did not 
reside in such a faith. 

In fact faith in omniscience is essential to faith in 
panagathism because if we doubt the infinite wisdom of 
God, we have no foundation for a panagathic creed. 

Strange as it may appear there are murmurers who 
exalt themselves above all that is called God, and prac- 
tically affirm that in the creation and government of this 
world God has not acted wisely. 

The logic of such a position leads to pessimism with 
all its disastrous results under the Law of Faith. 

There is therefore alathiastic power in a daily, fervent 
prayer to besaved from calling in question infinite Wis- 
dom. Otherwise we are in danger of becoming wise in 
our own conceit — a state that Solomon declares to be 
more hopeless than that of a fool. 

We should, however, beware of the idea that Omni- 
science requires us to believe in predestination, forordina- 
tion, or fatalism. That God knows all things past and 
present we may safely assume. We may also readily 
believe that He has made decrees that certain specific 
events will take place in the future; and thereby knows 
that they will occur. It, however, involves a contradic- 
tion in terms to say that God knows every thought He 
will think, and every feeling He will feel, throughout all 
eternity; for that would be limiting infinity. , Whatever 



1 66 PRINCIPLES OF ALA THIAS/S. 

is known is limited or defined. The mystery of God is 
infinite; and it therefore seems that God will never cease 
to be a mystery both to himself and to his creatures. 
What will be the Divine decrees then in the endless ages 
to come cannot be known without limiting the illimitable. 

Inasmuch, then, as God cannot foreknow all his 
thoughts and emotions in the infinity to come, it follows 
that He need not know and probably does not know 
every act that will spring from the Divine thought and 
heart in the infinite future. 

In order to predicate omniscience of the Divine being, 
it is only necessary to affirm that He knows all things 
that are — all the truth that now is, including the Divine 
memory of the past and the Divine purposes as to the future. 
Beyond this neither the scriptures nor reason require us 
to go; for there is nothing in the Divine word declaring 
that God has mapped out his own course throughout all 
eternity. 

That there his been predetermination, concerning 
both certain nations and certain men in this world, cannot 
be doubted. We are bound to believe that the Jews are 
a prophetic people; and that Christ is a lamb slain from 
the foundation of the world. We may also believe that 
the careers of such men as Napoleon, Washington and 
Grant are part of a plan conceived in the indefinite past. 
But when we come to consider what shall be the future of 
each created intelligence, throughout the future infinity, 
we may well say that that must be left to the future 
thoughts and feelings of God, which may be now 
unknown to any intelligence, whether created or self 
existing. 

This view is important, for, without some such idea as 
this, we are not free agents ; and are liable to drift 
into some form of fatalism; which holds that "everything 
is frozen up from eternity, and the bottom is knocked out 
of accountability." 

Jesus, the highest exponent of Divine nature, that 
this world has ever seen, marveled at the faith of the 



CONCERNING CERTAIN DIVINE ATTRIBUTES. 167 

Centurion, which shows that it was unexpected and surpris- 
ing. It is therefore not incredible that God himself, may, 
from time to time be surprised not only at the develop- 
ments of his own mystery, but at the developments in 
man created in the image of that mystery. 

Let us then believe that we are to a certain extent the 
architects of our own fortunes, and that no fatalistic hands 
can limit the growth of glory to which we may attain. 
il What thy hand findeth to do, do it with thy might;" 
and at the same time seek the supplementary .grace of God, 
by the practice of every known means of grace, including 
faith, prayer and good works. 

Sec. 97. Divine Mercy. — Technically speaking, Mercy 
is an inclination to forego justice; but in a broader sense 
it denotes a mild, benign spirit that is disenclined to 
cruelty or unnecessary severity. 

It is important to believe that mercifulness is a 
Divine attribute; for as already seen under the Law of 
Faith, if we do not believe in the mercy of God, cruelty 
is likely to attend our situation in life; if for no other 
reason, because we ourselves will be harsh % or severe, if 
there is no loving-kindness in the God we worship; as we 
cannot conceive that man can be better than his God. 

The proofs of Divine mercy abound both in nature 
and revelation. 

( 1 ) /;/ Nature. — The provisions for man's sustenance 
and comfort are so abundant as to make it impossible to 
avoid the conviction that the Creator is generous, liberal 
and benignant. 

The remedies for disease that everywhere abound 
show the Divine compassion for the sick and afflicted. 

The boys and girls playing in the streets of our cities 
and towns are proofs of the good humor of God, or He 
would not have created such phenomena. 

The babe in its mother s arms and the maternal affec- 
tion lavished upon it can leave no doubt of the loving- 
kindness of Him who blesses the world with such hallowed 
influence. 



168 PRINCIPLES OF ALATHIASIS. 

That there are phenomena in nature which tend to con 
ceal Divine love and to rebut the theory of Divine mercy, 
may be admitted, if merely a superficial view is taken. But 
there is reason to believe that there is no phenomenon, 
however severe it may seem to be, but what can be shown 
in some way to contain mercy. In the section on Pan- 
agathism we have shown that goodness pervades all things. 
It may be necessary to search to find the good in some 
cases; and also to find the mercy. But however hidden 
the Divine benignity may be, the searcher will find it; 
sometimes possibly running mysteriously through a given 
phenomenon like a vein of precious gold. 

The cruelty our Savior endured on the cross, together 
with the heartlessness exhibited by his crucifiers and the 
spectators of that terrible event, it must be admitted, 
tend to prove that the omnipresent God who stood by and 
suffered that awful exhibition of human malignity, is a 
stranger to mercy. 

But when we consider the unspeakable blessings that 
have been poured out upon this world thiough the preach- 
ing of the cross, it is impossible to doubt that Christ was 
forsaken for a •small moment for the purpose of everlasting 
mercy to mankind. 

With this conspicuous instance of an overruling Provi- 
dence other illustrations are unnecessary, although they 
could be multiplied indefinitely; for they abound on every 
hand. 

(2) In Revelation the averments of Divine mercy 
in the scriptures are exceedingly abundant and precious. 

In Dr. Young's Concordance there are over four 
hundred citations from the sacred writings on the subjects 
of forgiveness, loving-kindness and mercy. 

The following are specimens of these gems: 

Mat. 5:7. " Blessed are the merciful; for they shall 
obtain mercy. " 

Psalms 86:5. "Thou Lord, art good, and ready to 
forgive; and plenteous in mercy, unto all them that call 
upon thee." 



CONCERNING CERTAIN DIVrNE ATTRIBUTES. 169 

Psalms 57:9-10. "I will praise thee O Lord, among 
the people; I will sing unto thee among the nations, for 
thy mercy is great unto the heavens, and thy truth unto 
the clouds." 

Mat. 6:14. " If ye forgive men their tresspasses, your 
heavenly Father will also forgive you." 

Eph. 4:32. "Be ye kind to one another tender 
hearted, forgiving one another, even as God for Christ's 
sake hath forgiven you." 

Psalms 103:17 ''The mercy of the Lord is from ever- 
lasting to everlasting upon them that fear ( Hebrew, yare- 
revere ) him, and his righteousness, unto children's child-, 
ren. " 

Psalms 85:10. "Mercy and truth have met together; 
righteousness and truth have kissed each other." 

Psalms 107:1. "O give thanks unto the Lord, for He 
is good; for his mercy endureth forever." 

Psalms 107:8-15-21-31. "O that men would praise 
the Lord for his goodness, and for his wonderful works to 
the children of men." 

Psalms 107:43. "Whoso is wise, and will observe 
these things, even they shall understand the loving-kind- 
ness of the Lord. " 

Psalms 23-6. "Surely goodness and mercy shall fol- 
low me all the days of my life; and I will dwell in the 
house of the Lord forever." 

Psalmsi30:4. "If thou Lord shouldst mark iniquities, 
O Lord, who shall stand? But there is forgiveness with 
thee that thou mayest be revered." 

Dan. 9:9. "To the Lord our God belong mercies 
and forgiveness though we have rebelled against him." 

Acts 5:30-31. "The God of our fathers raised up 
Jesus, whom ye slew and hanged on a tree. Him hath 
God exalted with his right hand to be a Prince and a 
Savior, to give repentance to Israel, and forgiveness of 
sin. " 



CHAPTER XVIII. 



GRACE AND TRUTH. 



Sec. p8. The Value of . the Knowledge that God is 
Gracious and Truthful. — In seeking a knowledge of the 
Divine nature we will reach the truth sooner by a study 
of the character of Christ, whom the scriptures represent 
to be the brightness of the glory of God " and the express 
image of his person. 

In the description of the character of Christ the apostle 
John represents Him to have been the Incarnation of 
Grace and Truth: "And the word was made flesh and 
dwelt among us full of Grace and Truth." 

The severity of the cross attests the importance of 
these attributes; hence it is not an idle record that declares 
that "grace and truth came by Jesus Christ." 

By the preciousness of the broken body and shed blood 
of Christ we are bound to know as much as may be of the 
fullness of grace and truth that resided in him. If we 
neglect it we do so at our peril. Our ruin in such a case 
must partake of the awfulness of the cross by which light 
and truth came into the world. 

" Of his fullness have we all received, and grace for 
grace;" i. e. grace is added unto grace already given or 
possessed. Let us learn, then, as much as possible of 
Divine grace as a stepping-stone to still higher and 
greater grace, through growth in grace and the knowledge 
of Christ. 

Sec. pp. Definition of Grace — The Incoerciblcness of 
God — The Weakness of Man. — In Sec. 2, of the inticduc- 



GRACE AND TRUTH. 171 

tion it is said: Recognizing our absolute dependence upoii 
God, the purview of Alathiasis embraces an investigation 
of the complex work of God and man, in the prevention 
and healing of disease — the part that God does being called 
Divine grace, ( i. e. springing from Divine mercy or favor,) 
and the part that man does being called means of grace — 
a phrase that means the being or doing wJiat God com- 
mands us to be or to do. 

In addition to this general definition, some suggestions 
may now be made for the purpose of more fully defining 
the word "Grace," which occurs in the Scriptures several 
hundred times. 

( 1 ) It involves the idea that God is incoercible. 
One of the Divine attributes must be absoluteness; other- 
wise there is a power greater than the Omnipotent God 
— a contradiction in terms that refutes itself. Liberty, 
Independence, Freedom are of the essence of the Divine 
nature; without which the predication of almightiness 
would be a solecism. "Where the spirit of the Lord is 
there is liberty;" not only so; but it is a glorious liberty; 
of which the children of God partake by virtue of their 
re-creation in the Divine image and its attendant harmoni- 
zation with the Divine will. 

It follows, therefore, that whatever God does for one of 
his creatures is purely a matter of favor, proceeding from 
Divine graciousness, or disposition to freely give such 
favors as He bestows. 

There is no military power that can subdue God. 
There is no political assembly that can impeach him. 
There is no court where he can be sued or impleaded. 

He is above all principalities and power. There is no 
earthly despot so absolute as God. He is King of Kings 
and Lord of Lords — the Most High! — answerable only to 
the behests of his own nature. 

That there is a sense of justice in the Divine nature 
and a multitude of scriptural promises which may be 
brought to bear upon God himself with quasi- judicial force 
is undoubtedly true. But this is so modified by Divine 



1 7 2 PRINCIPLES OF A LA TULA SIS. 

mystery as to make it foolish to resort to these promises 
in a spirit of litigation. It is foolhardiness to enter into a 
legal contest with infinite wisdom; especially when all the 
judicature, concerning which we have any knowledge, 
abounds with defenses to claims on contracts such as pay- 
ment, limitations of actions, counter-claims, cross 
demands and interventions. 

This spirit is called in the scriptures Tempting God; 
and we are warned against it by the example of Christ; 
when the temptation came to him to cast himself from the 
pinnacle of the temple, because of the promise that the 
angels should have charge concerning Him and in their 
hands bear him up, lest at any time He should dash his 
foot against a stone. Christ was too wise to be drawn 
into court by this subtletly. He saw that the fullness of 
grace in which He dwelt was far better than any power 
He could acquire by suits on contracts. 

Undoubtedly many of the disciples of Christ have not 
understood and followed his example and they have been 
drawn into the meshes of the law that Christ avoided and 
through defeat, failure and disappointment have fallen 
away into unbelief and bitterness. And modern infidelity 
through its leaders is constantly making this same demand 
upon the followers of Christ; a notable instance of which 
is what is called the proposed prayer test; for the purpose 
of determining whether God will fulfill his alleged prom- 
ises to hear and answer prayer. This proposition clearly 
comes from the same diabolical spirit which would have 
compassed the destruction of Christ by dashing Him down 
upon the rocks at the foot of the temple. Strictly speak- 
ing, then, the God of the Christians, is as free as the eagle 
in the air, notwithstanding the great and precious 
promises through which he has revealed himself to man; 
and the wise Christian instead of being caught in this snare 
avoids the spirit of litigation in his relations with God and 
understands and heeds the words of the apostle: "By 
the grace of God I am what I am;" and seeks such other 



GRACE AND TRUTH. 173 

and further grace as the God of all grace may be willing 
to bestow upon him. 

( 2 ) The Weakness and Dependence of Man. — 

How helpless we are! How dependant for every 
breath we draw! For every blessing we enjoy! 

This is plainly evident during infancy. For every 
man must have utterly perished from the earth except for 
years of fostering care! We came into the world entirely 
ignorant and know nothing but what we learn. 

Our life is but a vapor; for it is dependant upon a 
single breath. It is but a rain drop; for it is dependant 
upon a single heart beat! 

There are numerous scriptures that affirm human weak- 
ness. In this connection some of them may profitably be 
noticed. They will serve to show human frailty on the 
one hand and Divine strength on the other. 

(a) Rom. 5:6. ' 'When we were yet without strength 
in due time Christ died for the ungodly." 

The idolatrous worship of serpents that prevailed in 
all the ancient nations and that still prevails in all idola- 
trous lands shows that this world could not save itself 
without the gospel. All history proclaims the weakness 
of man, the potency of the Cross! 

(b) 2 Cor. 12:7-10: "And lest I should be exalted 
above measure through the abundance of the revelations, 
there was given to me a thorn in the flesh, the messenger 
of Satan to buffet me, lest I should be exalted above 
measure. 

4 ' For this thing I besought the Lord thrice, that it 
might depart from me. 

" And he said unto me, My grace is sufficient for thee ; 
for my strength is made perfect in weakness. Most gladly 
therefore will I rather glory in my infirmities, that the 
power of Christ may rest upon me. 

" Therefore, I take pleasure in infirmities, in reproaches, 
in necessities, in persecutions, in distress for Christ's sake; 
for when I am weak, then am I strong. ' ' 

How terse and powerfully expressive is the language 



i74 PRINCIPLES OF ALATHIASIS. 

of the apostle: " When I am weak, then am I strong." 
The realization of human limitation, weakness and depend- 
ence is a potent means of grace. To one who makes such 
a frank acknowledgement the Divine Comforter says: 
1 < My grace is sufficie?it for thee, for my strength is made 
perfect in weakness." "That is to say the power of God 
supplements human strength and perfects human power, 
which standing alone would be incomplete and weak or 
impotent. Hence the apostle says: "My God shall 
supply all your needs." Human strength is a very small 
arc of the circle. Divine strength is the supplement. 
With God's hand in mine I can reach around the globe. 
"I can do all things through Christ, who strengthened! 
me." 

(<r) John 15:5. "I am the vine; ye are the branches: 
He that abideth in me, and I in him, the same bringeth 
forth much fruit: for without me ye can do nothing.** 

The branch sometimes grows so large and strong that 
it is apt to overlook the fact that it is as dependant upon 
the vine as the tiniest twig that it bears is dependant 
upon it. 

Man is as dependant upon God as his wife and little 
ones are dependant upon him. Unless we acknowledge 
this truth we cannot enter the kingdom of truth that 
Christ established. " Except ye become as little children 
ye cannot enter the kingdom of heaven. " 

(d) Math. 19:23-26: "Then Jesus said unto his 
disciples, Verily I say unto you, that a rich man shall 
hardly enter into the kingdom of heaven. 

' ' And again I say unto you, it is easier for a camel to go 
through the eye of a needle than for a rich man to enter 
into the kingdom of God. " 

"When his disciples heard it, they were exceedingly 
amazed, saying, who then can be saved? 

" But Jesus beheld them, and said unto them, with men 
this is impossible; but with God all things are possible." 

Riches have a tendency in superficial minds to destroy 



GRACE AND TRUTH 175 

the sense of dependence and develop an over-weening 
confidence in human resource. 

Wherever difficulties inhering in human weakness, 
intensified by this deceitful tendency of riches, attend the 
entrance of the rich man into the kingdom of truth, it is 
comforting to know that neither the rich nor the poor are 
beyond the bounds of Divine possibility in relation to 
human salvation. " With God all things arc possible:' 
A glorious truth Divinely spoken: Let us supplement or 
modify with this text all scriptural predication of human 
weakness or impotence. This is the only wise method of 
avoiding discouragement in adversity. 

(c) Luke 16:19-26: "There was a certain rich man, 
who was clothed in purple and fine linen and fared sumpt- 
uously every day: 

41 And there was a certain beggar named Lazarus, who 
was laid at his gate, full of sores. 

' ' And desiring to be fed with the crumbs which fell from 
the rich man's table: Moreover the dogs came and licked 
his sores. 

" And it came to pass that the beggar died, and was 
carried by the angels into Abraham's bosom; the rich man 
also died and was buried. 

41 And in hell he lift up his eyes, being in torment, 
and seeth Abraham afar off, and Lazarus in his bosom. 

"And he cried and said, Father Abraham, have mercy 
on me and send Lazarus, that he may dip the tip of his 
finger in water, and cool my tongue; for I am tormented 
in this flame. 

" But Abraham said, Son, remember that thou in thy 
lifetime receivedst thy good things, and likewise Lazarus 
evil things: but now he is comforted, and thou art tor- 
mented. 

"And beside all this, between us and you there is a 
great gulf fixed; so that they which would pass from hence 
to you cannot; neither can they pass to us, thdt would 
come from thence." 

Why this rich man in a certain state of his existence 



176 PRINCIPLES OF ALATHIASIS. 

found himself forsaken and in torment the record does not 
disclose. It is involved in Divine mystery. But for some 
reason or other he had missed the kingdom of truth; pos- 
sibly because his situation in life had developed in him a 
sense of independence, that caused him to ignore or for- 
get God. 

But be the reason of his calamity as it may, he was 
separated from the truth by an impassable gulf so far as 
human strength is concerned. But as seen in a former 
Section this limitation did not extend to the ubiquitous 
God who was upon both sides of the gulf and dwelt upon 
the face of the gulf by virtue of his omnipresence. 

"With God all things are possible " How the impass- 
able gulf and dogma of eternal torment vanish before that 
text. The afflictions incident to finite infirmity flee as 
chaff before the wind in the presence of Omnipotence. 
The glory of Christianity is the strength of its God. Let 
all the world hear that marvelous, mysterious voice, "as 
it were the voice of a great multitude, and as the voice of 
many waters, and as the voice of mighty thunderings, 
saying: ! l Alleluia; for the Lord God Omnipotent reigneth. " 

(3) Having seen that God is incoercible and man 
helpless, it follows that Divine grace denotes that which 
God does freely, and without compulsion, proceeding from 
a disposition to favor the object of his mercy or affection. 

The gracious disposition of the Divine Being is beauti- 
fully set forth in many Scriptures. Some of these gems 
will serve to illustrate the others and will be found valu- 
able in the development of assurance in relation to the 
attribute in question: 

Hosea 14:2. "Take with you words and turn to the 
Lord: say unto him, take away all* iniquity, and receive 
us graciously: so will we render the fruit of our lips. " 

Exod. 34:6. " And the Lord passed by before him, 
and proclaimed the Lord, the Lord God, merciful and 
gracious, long suffering, and abundant in goodness and 
truth." 

2 Ch. 30:9. "For if ye turn again unto the Lord* 



GRACE AND TRUTH. 177 

your brethren and your children shall find compassion be- 
fore them that lead them captive, so that they shall come 
again into this land: for the Lord your God is gracious 
and merciful, and will not turn away his face from you, 
if ye return unto him." 

Neh. 9:17. "And refused to obey, neither were 
mindful of thy wonders that thou didst among them; but 
hardened their necks, and in their rebellion appointed a 
captain to return to their bondage: but . thou art a God 
ready to pardon, gracious and merciful, slow to anger, 
and of great kindness, and forsookest them not." 

Neh. 9:31. "Nevertheless for thy great mercies 
sake, thou didst not utterly consume them, nor forsake 
them; for thou art a gracious and merciful God." 

Psalms 86:15. "But thou, O Lord, art a God full of 
compassion, and gracious; longsuffering, and plenteous in 
mercy and truth. " 

Psalms 103:8. " The Lord is merciful and gracious, 
slow to anger, and plenteous in mercy." 

Psalms 111:4. " He hath made his wonderful works 
to be remembered: the Lord is gracious and full of com- 
passion. " 

Psalms 112:4. "Unto the upright there ariseth light 
in the darkness: he is gracious and full of compassion, 
and righteous. " 

Psalms 116:5. "Gracious is the Lord, and righteous; 
yea, our God is merciful." 

Psalms 145:8. "The Lord is gracious and full of 
compassion; slow to anger and of great mercy." 

Joel 2:13. "And rend your heart, and not your gar- 
ments, and-turn unto the Lord your God: for he is gracious 
and merciful, slow to anger, and of great kindness, and 
repenteth him of the evil." 

Jon. 4:2. "And he prayed unto the Lord, and said, 
' I pray thee, O Lord, was not this my saying, when I 
was yet in my country? Therefore I fled before into Tar- 
shish: for I knew that thou art a gracious God, and merci- 



178 PRINCIPLES OF ALATHIASIS. 

.ful, slow to anger, and of great kindness, and repentest 
thee of the evil. ' " 

Sec. ioo. God is Truth. — In speaking of himself 
Christ said: "I am the way, the truth and the life." 
"To this end was I born, and for this cause came I into 
the world, that I should bear witness unto the truth." 

In i the text quoted in Sec. 98, John describes him as 
being "full of grace and truth." 

Christ did not answer Pilot's question "what is truth"} 
But we are now able to answer that question in the light 
of the Scriptures; for through them we enjoy the fulfill- 
ment of the promise: "When the Spirit of truth is come 
He will guide you into all truth." 

An attribute of God is a fact or truth. Truthfulness 
is an attribute of God and hence it is a fact or truth as 
much as mercy or justice, or any other quality that God 
possesses. Hence when the sacred writer declared " that 
Christ was full of truth" he meant that He possessed all 
the attributes of God including truthfulness. 

In Col. 2:9 it is said: "In Him dwelleth all the ful- 
ness of the Godhead bodily"; that is to say, He was the 
incarnation of all the Divine attributes. 

Wherein then a man's character is not in harmony 
with the character of Christ, he is exposed to affliction; 
for the Scriptures declare: "That indignation, and 
wrath, tribulation and anguish," are attached to disobedi- 
ence of the truth. 

The fulness of truth of which the apostle John spoke 
as residing in Christ had reference perhaps more particu- 
larly to his love of the truth. The importance of this 
quality is set forth in the Scriptures as follows: "Be- 
cause they received not the love of the truth, that they 
might be saved; for this cause God shall send them strong 
delusion, that they should believe a lie; that they all 
might be condemned who believed not the truth, but had 
pleasure in unrighteousness." 

This Love of the Truth comprises not only a desire to 
know the truth, but to tell the truth. Hence Christ is 



GRACE AND TRUTH. 179 

spoken of as the "faithful witness" and as being "true 
and faithful. " And the apostle Paul says: "Let God 
be true even though every man should be a liar." 

Some have thought that the apostle Paul practiced de- 
ceit; and they based this creed upon the expression in his 
letter to the Corinthians: "Being crafty I caught you 
with guile." This, however, is plainly a perversion of 
this text. This language is manifestly a quotation made 
by the apostle Paul from the charges of his enemies; and 
in the succeeding verses he proceeds to refute the charge; 
and in Rom. 12:9 ne says; "Let love be without 
dissimulation. " 

Jesus said of Nathaniel: "Behold an Israelite indeed, 
in whom there is no guile." And on the other hand he 
warned his disciples to beware of the leaven of the Phar- 
isees which is hypocrisy; and not only so but in Revela- 
tions, all liars are classed with " the fearful and unbelieving 
and the abominable, and murderers and whoremongers 
and sorcerers and idolaters." 

Considerations such as these clearly show that love of 
the truth is an exceeingly important means of grace. 

The following collation of some of the principle texts 
will give a glimpse of the devotion of the sacred writers 
to the truth. 

Deut. 32:4 "Ascribe ye greatness unto our God. He 
is the Rock, his work is perfect; for all his ways are judg- 
ment; a God of truth and without iniquity, just and right 
is he. " 

John 4:23 "The hour cometh and now is, when the 
true worshippers shall worship the Father in spirit and in 
truth: for the Father seeketh such to worship him. 

"God is a spirit and they that worship Him must wor- 
ship Him in spirit and in truth." 

John 8:31 "If ye continue in my word, then are ye 
my disciples indeed; and ye shall know the truth, and the 
truth shall make you free." 

Eph. 6:14 "Stand therefore having your loins girt 
about with truth. " 



180 PRINCIPLES OF ALATHIASIS. 

3 John 4. "I have no greater joy than to hear that 
my children walk in truth." 

Psalms 15:2. " Lord who shall abide in thy tabernacle? 
Who shall dwell in thy holy hill? He that walketh up- 
rightly and worketh righteousness and speaketh the truth 
in his heart. " 

Eph. 4:25. "Wherefore putting away lying, speak 
every man truth with his neighbor: for we are members 
one of another. " 



CHAPTER XIX. 



DI VINE JUS TICE A ND MYS TER Y. 



Sec. 1 01. Just ice an Attribute of God. — The Scrip- 
tures repeatedly predicate justice of the Divine Nature. 
Some of these passages have been referred to in other 
parts of this work. There are many others expressed in 
the most exalted style of literature. A few of the most 
eloquent will serve as a basis for the present discussion. 

Psalms 89:14. " Justice and judgment are the habita- 
tion of thy throne." 

Jeremiah 31:23. "The Lord bless thee, O habitation 
of justice, and mountain of holiness." 

Isaiah 56:1. "Thus sayeth the Lord keep ye judg- 
ment and do justice; for my salvation is near to come, 
and ray righteousness to be revealed." 

Math. 23:23. "Ye pay tithe of mint, and anise and 
cummin, and have omitted the weightier matters of the 
law, judgment, mercy and faith." 

Acts 3:14. "Ye denied the Holy One and the Just." 

Phill. 4:8. " Finally brethren, whatsoever things are 
true, whatsoever things are honest, whatsoever things are 
just, whatsoever things are pure, whatsoever things are 
lovely, whatsoever things are of good report; if there be 
any virtue, and if there be any praise, think on these 
things." 

Sec. 102. Righteousness Includes Justice. — The Eng- 
lish noun "justice" appears frequently in the Old Testa- 
ment, but nowhere occurs in the New Testament. The 
adjective "just", however, frequently appears in the 



i8 2 PRINCIPLES OF ALATHIASIS. 

latter. The Greek of this adjective is dikios. The noun 
dikaiosune is invariably translated in the New Testament 
by the word "righteousness." This is the ordinary Greek 
word for " justice;" but the reason why the New Testa- 
ment translators have never translated this word by the 
word "justice" seems to be as follows: The idea of jus- 
tice as between man and man is very different from the 
idea of justice as between God and man. The former 
involves the idea of obligation, or a claim that can be 
enforced or vindicated. But as we have seen God is 
under no obligation to any of his creatures; and even if 
He is indebted to us, He is incoercible. Hence the word 
"justice " is misleading in treating of the relations of God 
to man; and the word "righteousness" is more properly 
used; for while it involves whatever of quasi-justice may 
exist between God and man, yet it goes farther than that 
and recognizes the Divine Will as the standard of right 
and therefore just; that is to say righteousness not only 
denotes justice but is based upon the idea that right is the 
test of justice; and inasmuch as it is the right of God to 
do as He pleases, righteousness is a better term than jus- 
tice; for while we cannot predicate injustice of ny thing 
that an absolutely lree God may do; and hence may call 
Him just; yet it is better to call Him "righteous;" as it 
relates to God's liberty or right to be free; and the word 
"just," properly speaking should only apply to the Divine 
willingness to discharge any claim of his creatures upon 
Him; and there being no such claim the word " righteous " 
is manifestly the preferable term. 

The Scriptures, however, clearly set forth that there 
is a sense of fairness in the Divine Nature that recognizes 
the obligations of men to each other; and in the Mosaic 
economy, God, being the recognized Head of that theo- 
cracy, undertook to vindicate the principles of justice as 
between man and man; and hence in the translation of 
the Old Testament the word '"justice" frequently occurs, 
and the Divine Being is declared to be "just" and the 
"God of J us lice. " 



DIVINE JUSTICE AND MYSTERY. 183 

It should however be generally observed that in all 
ages there has been a Divine cognition not only of the 
obligations of men to each other but also to God Himself 
for his blessings; and so far as this cognition is concerned, 
justice is an attribute of God; but it is so modified by 
mystery, mercy, forgiveness, liberty and other qualities 
that its trace is frequently lost; like a stream whose source 
is hidden in the mountains or an undiscovered country. 

Sec. 103. The Manifestation of Justice in the Opera- 
tion of the Law of Faith. 

In seeking for the evidence of the disposition of God 
to hold man amenable to the principles of justice, the 
plainest indication will be found in the workings of the 
Law of Faith. 

It is declared in the Old Testament, and re-affirmed in the 
New, that "the just shall live by faith"; which is merely 
another form of expressing the truth that Christ taught: 
" According to your faith be it unto you." In a for-* 
mer chapter we have had occasaion to note how this law 
diffuses itself among all departments of human life. In 
the dispensation under which we live it is ordained and 
the fact is that whether our faith is right or wrong in re- 
lation to any matter of importance to us, we are affected 
by that faith to a greater or less extent and in some way 
more or less mysteriously. 

\\ e may not be able to perceive how God justifies 
Himself in subjecting us to this La7u of Faith; but that 
God is able to do so is affirmed by the apostle Paul in the 
epistle to the Romans wherein, he declares the righteous- 
ness and justice of God in justifying "him who believeth 
in Jesus"; and by putting faith above the truth in teach- 
ing that whatever is not of faith is sin; i. e., any act 
we do not believe to be right is sin, even though it be 
right in fact. 

Why faith is put above facts in this world is certainly 
a great mystery. How incomprehensible it is, for in- 
stance, in matters of religion, that God should deal with 
men, not according to what his nature is but according 



1 84 PRINCIPLES OF ALATHIASIS 

to what their conceptions of Him are. If the God of the 
Greeks is a liar like Mercury was, let the Grecians them- 
selves be liars; or if Jupiter was capable of renewing the 
liver of Prometheus during the night to be eaten by 
eagles every morning for 30,000 years, let his worship- 
pers themselves be cruel and vindictive. If the God of 
the Christian is capable of eternally tormenting a crea- 
ture by fire or other instrumentality, let Christendom be 
afflicted, and mourn, for it will require some other God 
than the one manifested in Christ to' abolish pain and sor- 
row and crying and wipe away all tears. 

Seeing then that we are subjected to this law of faith, 
how important it is for mankind to struggle for the true 
faith especially in matters of religion. 

Even the agitation of modern infidelity is not useless; 
for it assaults and demolishes false faith; and while it 
builds up nothing, yet it makes room for the builder of 
true faith. 

The war of infidelity against Christianity because of 
the dogma of eternal torment, is a protest, more against 
this perversion, than against the true kingdom of Christ. 
Justice will scourge this world as long as this dogma pre- 
vails. May it be speedily dissolved, through Divine 
grace, working not only through devout Christian Stu- 
dents and teachers, but also the agitation, of all other 
thinkers, whether Jew, Greek or Infidel; and thus save the 
worshippers of Juggernaut from jumping from the frying- 
pan into the fire when they turn from that horrible Idol to 
worship the living Christ. 

Sec. iO-f. I us t ice the Foundation of Christian -Per- 
fection. — In Hebrews 12:23 the spirits of just men made 
perfect are declared to be among the inhabitants of the 
City of the living God. 

The expression, the "spirits of just men made per- 
fect" shows: 

( 1 ) That justice alone is not Christian perfection. 
It is simply the foundation of the house. A merely just 
man is an unfinished structure: and the sense of incom- 



DIVINE JUSTICE AND MYSTERY. 185 

pleteness is as repugnant to the builder of the spiritual 
tabernacle as an unfinished house or an abandoned foun- 
dation. Aristides was banished from Greece because he 
was called "the just". This has been considered as 
Grecian terpitude. But their dissatisfaction with the 
merely just man may have been a Divine- protest working 
in their hearts against the incompleteness of the spirit of 
justice standing alone. 

In 1 Peter 4: 1 8 it is said: " If the righteous (dikaios — 
just) scarcely be saved, where shall the ungodly and the 
sinners appear?" Instead then of justice being salvation, 
the merely just man can scarcely be saved at all; for it 
is with difficulty that the other qualities essential to 
Christian character can be engrafted upon his nature. The 
yoke of Christ is easy and his burden is light. The diffi- 
culty lies in the construction and adjustment of the collar. 
When the various spiritual qualities are properly linked 
together in the human soul, instead of being a burden 
they are an ornament of grace like a necklace or other 
precious adornment. 

( 2 ) It is true however that there can be no perfec- 
tion without justice. "The path of the just shineth more 
and more unto the perfect day." But without justice 
there can be no path to shine. Christian perfection con- 
sists in the mysterious combination with justice of all 
other Divine attributes; especially the quality of mercy. 
The man who is able to temper justice with mercy down 
to the point of correction is not far from the perfect day. 
To this let him add faith in Christ and he will incarnate 
the "weightier matters of the law, justice, mercy and 
faith" which Christ so highly commended. 

A man's religious nature cannot be complete without 
faith in Christ; and this faith utilizes his moral or just 
nature for purposes of repentance and then by the intro- 
duction of mercy into his character produces forgiveness 
and love; upon the principle discused in a former section, 
that forgiveness begefs love, more or less intense accord- 



186 PRINCIPLES OF ALATHIASIS. 

ing to the degree of repentance or sense of moral derelic- 
tion in the one who is forgiven. 

Thus while justice or morality has its use in the devel- 
opment of the Christian character and life, yet it is not 
the sum total of Christianity nor the acme of Christian 
character. \ 

Let us not sin that grace may abound; that is let us 
not enter into immoral practices for the purpose of enjoy- 
ing the sense of forgiveness, reconciliation and love; but 
if immorality does overtake us, let us hasten to utilize it 
by an increased Christian experience in the manner above 
pointed out. If we fall into a morass, that is no reason 
why we should stay there. Let us get out through faith 
in Christ and repentance toward God and be thankful for 
our salvation and praise Him who is mighty to save. 

Sec. 105. The Modification of Divine Justice by Divine 
Mystery. — As seen in a former section mystery is an 
attribute of God. We have already seen that this mys- 
tery modifies all other Divine attributes. Reference has 
also been made to the fact that mercy itself must yield to 
the demand oi mystery. It remains in this section to 
point out the truth that justice must also yield fo the 
modifying influence of mystery. 

In fact the interference of the quality of mystery with 
the qualities of mercy and justice causes this world at 
times to seem out of gear. We see a man growing rich 
by extortion, oppression or robbery; we see the seducer 
ruin and destroy his victim. In the presence of such 
appalling sins we look for justice: but on the contrary it 
often happens that at least for the time being wonderful 
grace and mercy are poured out upon these sinners. They 
go through life apparently as unscathed as the lion in the 
forest or the shark in the sea. Like those devouring 
creatures they are simply exponents of Divine mystery, 
unsearchable, unscrutable, unfathomable. 

On the other hand we see a perfect man Jesus of 
Nazareth, notwithstanding his harmless, merciful and 
gentle character, dying the horrible death of crucifixion; 



DIVINE JUSTICE AND MYSTERY. 187 

and in all ages many of the most Christlike have been 
called upon to pass through ordeals more or less crucial. 
The persecution of the harmless and righteous in this 
world is simply another form of the manifestation of Divine 
mystery. 

And so it is in this world: where we look for justice 
we are often surprised to find mercy. Where we look for 
mercy we sometimes find severity. 

Happy is the man that is able to refer all this inexpli- 
cable phenomena to Divine mystery and insist under all 
circumstances, no odds how dark or bewildering, that God 
is love. 

"Who shall separate us from the love of Christ? shall 
tribulation, or distress, or persecution, or famine, or naked- 
ness, or peril, or sword? 

il As it is written, for thy sake we are killed all the day 
long; we are accounted as sheep for the slaughter. 

' % Nay, in all these things we are more than con- 
querors, through Him that loved us. 

''For I am persuaded that neither death, nor life, nor 
angels, nor principalities, nor powers, nor things present, 
nor things to come, 

1 ' Nor height, nor depth, nor any other creature, shall 
be able to separate us from the love of God, which is in 
Christ Jesus our Lord." 

Sec. 106. The Modification of Justice by Mercy. — In 
several different Sections we have had occasion to refer 
to the subject of the modifying power of mercy. Some 
more specific treatment of this question seems proper in 
this connection. Hence in addition to what has already 
been said the following suggestions are adduced. 

The prophet Habakkuk under the influence of the Holy 
Spirit prayed: "In wrath remember mercy." 

In Romans 11:32: It is said: "God licit k concluded 
all in unbelief, that he might have mercy upon all. " 

The power of mercy to modify the wrath or ruin to 
which under the law of faith, unbelievers are justly exposed 
is clearly set forth in these texts. 



1 88 PRINCIPLES OF ALA THIA SIS. 

The mercy of God is a mystery. As seen in the last 
section justice is modified by mystery. This shows then, 
that the genus of all this modifying force is mystery. 
Mercy is one of the species; and perhaps the principle 
ameliorating- factor in the Divine government. 

Also Divine liberty, independence, freedom, choice, 
election and grace are species of this modifying power; all 
of them incomprehensible and hence referable to mystery 
as their geftus. 

Except, then, for the mercy and grace of God spring- 
ing from the mystery of Divine love, how deplorable, 
would be the condition of our race! Justice would con- 
sume us like oxygen unmodified by the nitrogen of our 
atmosphere! 

Micah. 6:8. " What doth the Lord require of thee, 
but to do justly, and to love mercy, and to walk prepared 
with thy God." 

Zech. 7:9. " Thus speaketh the Lord of Hosts, saying, 
Execute true judgment, and show mercy and compassion 
every man to his brother." 

James 2:43. "For he shall have judgment without 
mercy that hath showed no mere}'; and mere}' rejoiceth 
against judgment." 

1 Peter 3:8. "Finally be ye all of one mind, having 
compassion one for another; love as brethern, be pitiful, 
be courteous: 

"Not rendering evil for evil or railing for railing; but 
contrariwise blessing; knowing that ye are thereunto 
called, that ye should inherit a blessing." 

Sec. 107. The Modification of Justice by Grace. — In 
Eph. 2:8, it is declared: "By grace are ye saved 
through faith; and that not of yourselves; it is the gift of 
God.' 

It is manifest from this text and also from, human 
experience that true faith is essential to human salvation. 
In proportion as our faith is false we lay hold of destruc- 
tion. 

This text further reveals that true faith is the gift of 



DIVINE JUSTICE AND MYSTERY. 189 

God, proceeding from the attribute of grace in the Divine 
nature. Were it not for some such modifying power as 
this, how would this world emerge from its false faith and 
escape the demands of justice under the law of faith aris- 
ing from the destructive consequences necessarily incident 
to false faith. 

The only way to be saved from the ruin of false faith 
is by acquisition of true faith. 

What man has ever passed from darkness to light 
without devoutly acknowledging the Divine grace that so 
mysteriously led him to Jesus of Nazareth, l \ the zuay, the 
truth, the life!" "By the grace of God I am what lam." 

See. 108. The Manifestation of Justice in the Impar- 
tation of Spirit. — In the Epistle to the Romans (6:16,) it is 
said: "Know ye not, that to whom ye yield yourselves 
servants to obey; his servants ye are to whom ye obey; 
whether of sin unto death, or of obedience unto righteous- 
ness. " 

The kingdom of God in each human soul is an impar- 
tial republic; that is to say the kind of spirit inhabits or 
governs a man that he is willing to entertain or obey; 
whether it be gentleness, benignity and truth on the one 
hand or a profane, diabolical or cruel disposition on the 
other hand. The willingness to incarnate Christ's char- 
acter on the one hand or diabolism on the other, is born 
of the faith that the man possesses. The believer in 
Christ naturally under the law of faith seeks the Christ- 
character. The unbeliever entertains such disposition as 
his environment causes him to believe in. Hence the 
unconverted are spoken of in the Scriptures as being 
children of wrath by nature; for under the law of faith the 
wrath of God abides upon them; i. e. believing as they do 
in wrath, vengeance and unforgiveness, the quality of jus- 
tice enables the Creator to pour out upon them a malev- 
olent disposition; and thus each man is not only a juror in 
the kingdom of faith, but the exponent of his own verdict, 
the executioneer of his own judgment! How strange, 



i go PRINCIPLES OF ALATHIASIS. 

then, it is that men are so prejudiced and careless in the 
formation of verdicts in matters so vital to themselves! 

Divine Impartiality. — The Scriptures frequently affirm 
that God is no respecter of persons. Some of these pas- 
sages are as follows: 

Acts 10:34. "Then Peter opened his mouth, and 
said, of a truth I perceive that God is no respecter of 
persons. " 

Romans 2:11. "There is no respect of persons with 
God." 

1 Peter 1:17. "The Father, who without respect of 
persons judgeth according to every man's work." 

That there is a sense in which God is no respecter of 
persons cannot be doubted in view of these texts. But a 
comparison of the last two sections shows that this is only 
true in relation to the operation of the law of faith; but in 
other relations, especially in the production of faith and 
other matters proceeding from Divine grace there is at 
least quasi-respect of persons exhibited in Divine choice, 
election or selection of the exponents of the kingdom of 
grace. It would seem then that the truth in relation to 
this subject can best be presented by the paradox that 
God is both partial and impartial. He is partial in the 
bestowment of faith and its resulting power. He is 
impartial in subjecting all alike to the dominion of the 
law of faith; that is in ordaining that the condition of 
every person in this life shall be affected by, or have rela- 
tion to his faith. 

We find this paradox illustrated in the sovereignty of 
free people. They ordain justice as between individuals, 
and organize courts for the accomplishment of this purpose. 
In this sense they are impartial. On the other hand the}' 
confer honor and official station and emoluments of office 
upon whomsoever they will. In this sense they are par- 
tial; but just; for the reason that the liberty of a free 
people justifies them in their choice or selection of offi- 
cial favorites and precludes the possibility of any one justly 
claiming official distinction as a matter of legal right. It 



DIVINE JUSTICE AND M I STER I '. 191 

follows in a free government, faithful services for the state, 
can only be regarded as a means of grace, potent with a 
wise people but not obligatory in any court whether 
human or Divine. 

So in the Kingdom of God, injustice cannot be pred- 
icated of the exercise of Divine choice in the dealings of 
God with man; and while he is necessarily partial in call- 
ing some to be children of grace and ordaining that 
others shall be children of wrath, at least for the time, 
yet the proposition that this is unjust is refuted by the 
apostle Paul in Romans 9:10-26, as follows: 

** And not only this; but when Rebecca also had con- 
ceived by one, even by our father Isaac, 

"(For the children being not yet born, neither having 
done any good or evil, that the purpose of God according 
to the election might stand, not of works, but of him 
that calleth;) 

"It was said unto her, 'the elder shall serve the 
younger. ' 

"As it is written, Jacob have I loved, but Esau have I 
hated. 

4 'What shall we say then? Is there unrighteousness 
with God? God forbid. 

* ' For he saith to Moses, ' / will have mercy on whom I 
will have mercy, and I will have compassion on whom I 
will have compassion.' 

" So then it is not of him that willeth, nor of him that 
runneth, but of God that showeth mercy. 

"For the Scripture saith unto Pharaoh, ' Even for 
this same purpose have I raised thee up, that I might 
shew my power in thee and that my name might be 
declared throughout all the earth. ' 

"Therefore hath He mercy on whom He will have 
merc\-, and whom He will He hardeneth. 

"Thou will say then unto me, ' why doth He yet find 
fault? for who hath resisted His will? ' 

"Nay but, O man, who art thou that repliest against 



/ 



192 PRINCIPLES OF ALATHIASIS. 

God? Shall the thing formed say to Him that formed it, 
why hast Tlion made me thus? 

"Hath not the potter power over the clay, of the same 
lump to make one vessel unto honor and another unto 
dishonor? 

" What if God, willing to show his wrath, and make 
his power known, endured with much longsuffering the 
vessels of wrath fitted to destruction: 

"And that He might make known the riches of his 
glory on the vessels of mercy, which He had afore pre- 
pared unto glory, 

"Even us, whom He hath called, not of the Jews 
only, but also of the Gentiles? 

" As He saith also in Osee, ' I will call them my peo- 
ple, which were not my people; and her beloved, which 
were not beloved. 

" And it shall come to pass, that in the place where it 
is said, unto them, ye are not my people; there shall they 
be called the children of the Living God." 

See. log. Divine Wonderf illness. — The Scriptures 
set forth that the Divine Being is a great and wonderful 
God. Out of the multitude of declarations upon this sub- 
ject the following selections are made: 

Isa. 9:6. " For unto us a Child is born, unto us a Son 
is given; and the government shall be upon his shoulder: 
and his name shall be called Wonderful, Counsellor, The 
Mighty God, The Everlasting Father, The Prince of 
Peace. " 

"Isa. 25:1. " O Lord Thou art my God; I will exalt 
Thee, I will praise thy name; for Thou hast done wonder- 
ful things; thy counsels of old are faithfulness and truth." 

"Psalms 89:5. "That the heavens shall praise thy 
wonders O Lord." 

"Psalms 19:1-2. " The heavens declare the glory of 
God; and the firmament showeth his handy work. 

"Day unto day uttereth speech, and night unto night 
showeth knowledge." 

Psalms 139:14. "I will praise Thee; for I am fear- 



DIVINE JUSTICE AND MYSTERY. 193 

fully and wonderfully made: marvellous are thy works. v~ \ 

Psalms 86:10. "Thou art great, and doeth wond- 
rous things: Thou art God alone." 

Isa. 29:9. "Stay yourselves, and wonder; cry ye out, 
and cry, ' they are drunken, but not with wine; they stag- 
ger, but not with strong drink..' " 

Hab. 1:5. "Behold ye among the heathen, and: 
regard, and wonder marvellously: for I will work a work 
in your days, which ye will not believe though it be told 
you. " 

Math. 16:30-31. " And great multitudes came unto 
Him, having with them those that were lame, blind, 
dumb, maimed and many other, and cast them down at. 
Jesus' feet; and He healed them: 

" Insomuch that the multitude wondered, when thev* 
saw the dumb to speak, the maimed to be whole, the lame 
to walk, and the blind to see: and they glorified the God 
of Israel. " 

Acts 2: 2-7, 12-13. "And suddenly there came a 
sound from heaven as of a rushing mighty wind, and it 
filled all the house where they were sitting. 

" And there appeared unto them cloven tongues like 
as of fire, and it sat upon each of them. 

11 And they were all filled with the Holy Ghost, and 
began to speak with other tongues, as the spirit gave 
them utterance. 

"And there were dwelling at Jerusalem Jews, devout- 
men, out of every nation under the heaven. 

"Now when this was noised abroad, the multitude 
came together, aud were confounded, because that every 
man heard them speak in his own language. 

"And they were all amazed and marvelled, saying 
one to another, ' behold are not all these that speak, 
Galilaeans?' 

"And they were all amazed, and were in doubt, say- 
ing one to another, 'what meaneth this?' 

11 Others mocking said, 'these men are full of new 
wine.' " 

13 



194 PRINCIPLES OF ALATHIASIS. 

Acts 3:1-12. " Now Peter and John went up together 
Into the temple, after the hour of prayer, being the ninth 
hour. 

"And a certain man lame from his mother's womb 
was carried, whom they laid daily at the gate of the tem- 
ple which is called Beautiful, to ask alms of them that 
entered into the temple; 

lt Who, seeing Peter and John about to go into the 
temple, asked an alms. 

" And Peter, fastening his eyes upon him with John, 
said, 'look on us.' And he gave heed unto them, expect- 
ing to receive something of them. Then Peter said, 
"silver and gold have I none; but such as I have give I 
sun to thee; in the name of Jesus Christ of Nazareth rise up 
-and walk. 

"And he took him by the right hand, and lifted him 
up; and immediately his- feet and ankle bones received 
strength: 

"And he leaping up stood, and walked, and entered 
with them into the temple, walking and leaping, and 
praising God. 

" And all the people saw him walking and praising 

God. 

"And they knew that it was he which sat for alms 
.at the Beautiful gate of the temple; and the}' were filled 
with wonder and amazement at that which had happened 
unto him. 

"And as the lame man which was healed held Peter 
and John, all the people ran together unto them into the 
porch that is called Solomon's greatly wondering. 

"And when Peter saw it, he answered unto the peo- 
ple, ye men of Israel why marvel ye at this? or why look 
ye so earnestly on us, as though by our own power or 
holiness we had made this man to walk?" 

Webster defines " Wonder" to be that emotion which 
is excited by novelty, or presentation to the sight or 
mind of something new, unusual, strange, great, extraor- 
dinary, and not well understood. 



DI\ 'INE JUS TICK AXD M ) 'S 7 ER V. 195 

From this it will be seen that " Wonder" is an admix- 
ture of mystery, and surprise or astonishment. The dis- 
position of God, therefore to surprise mankind is clearly 
deducible from the passage above quoted; and is also 
specifically stated in other passages as follows: 

Psalms 60:3. "Thou hast made us drink the wine 
of astonishment." 

Ezr*a 9:4. "And I sat astonished until the evening 
sacrifice. 

Daniel 4:19. " Daniel was astonished for one hour." 

Daniel 5:9. " Belshazzar and his lords were 
astonished." 

Math. 7:28-29. "And it came to pass, when Jesus 
had ended these sayings the people were astonished at 
His doctrine: 

"For he taught them as one having authority and not 
as the scribes. " 

Mark 7:37- "And were beyond measure astonished, 
saying, ' He hath done all things well: He maketh both 
the deaf to heai» and the dumb to speak.' 

From the class of texts under consideration two prop- 
ositions are deducible: ( 1 ) # That man has been 
endowed with the sense of wonder, surprise and aston- 
ishment: and (2) the exercise of these qualities most 
certainly tend to both physical and spiritual health. It 
is a wise thing, therefore, to cultivate the sense of the 
wonderful; to' think about the wonderful works of God; to 
wonder why God does or suffers this and that; and if no 
other solution of a given phenomenon presents itself, let us 
label it "mystery" and pigeon-hole the subject for future 
meditation. If the given mystery is beyond our depth it 
is a means of grace to frankly admit it, after the example 
of the Psalmist who said: "Such knowledge is to won- 
derful for me;" " it is high, I cannot attain to it." 

The man who, in his own estimation, knows every- 
thing; nor is ever surprised; never astonished; such a man 
js spiritually dead. 

The name that is called " Wonderful" has no charms 



1 96 PRINCIPLES OF ALATHIASIS. 

for such a heart. He knows nothing about the elixir to 
be found in the Divine surprises with which the universe 
abounds: ''Having eyes, he sees not; having ears, he 
hears not!" And hence Divine justice under the faith-law 
excludes him from the paradise of those, who delight in 
the wonderfulness of all the works of a wonder-working 
God! 



CHAPTER XX. 



THE UNION OF SPIRITUAL FORCES. 



Sec. no. The Linking of Virtues. — Sufficient has 
already been said, especially in the last chapter, to show 
the vice of any one virtue standing alone; as, for instance, 
justice untempered by mercy. It cannot be denied that 
he who gives undue prominence to any one quality, becomes 
eccentric. It is the mission of Christianity to correct these 
erratic tendencies in man by engrafting upon his char- 
acter, the qualities essential to Christian manhood. The 
work is accomplished by adding one virtue to another, 
until the reform is completed, by a cluster of graces, 
called the '• fruits of the spirit." In considering the sub- 
ject of linking graces together, the sacred writers have 
given us many combinations; all perhaps involving the 
same general plan, but different in details. Some of these, 
we will now consider. 

(i) An Ornament of Grace. — Prov. 1:9. "My son, 
hear the instructions of thy father, and forsake not the 
law of thy mother; for they shall be an ornament of grace 
unto thy head and chains about thy neck." 

Prov. 3:3. " Let not mercy and truth forsake thee; 
bind them about thy neck; write them upon the table of 
thine heart; so shalt thou find favor and good understand- 
ing in the sight of God and man." 

Prov. 3:21. " Keep sound wisdom and discretion. So 
shall they be life unto thy soul and grace to thy neck." 

Incomparable necklace! Filial love, mercy and truth, 



igS PRINCIPLES OF ALATHJASIS. 

and sound wisdom and discretion, linked together — " more 
precious than rubies!'" 

( 2 ) A Beautiful Picture. — " The wisdom that is from 
above is first pure, then peaceable, gentle and easy to be 
entreated, full of mercy and good fruits, harmonious, and 
without hypocrisy." 

The apostle James here introduces us to a mid-winter 
scene. He commences with heart-purity; a beatitude, 
that only the reasonable can acquire; for a purifying faith 
requires the exercise of reason in its formation. " Come 
now, saith the spirit, and let us reason together; though 
your sins be as scarlet, they shall be white as snow."' God 
loves a reasonable man. He uses the virgin snow to 
emblemize the purity of such a man in his sight. 

How deligtful is a sleighride in the wonderland of 
heart purity. Enthroned reason holds the reins. Peace 
is its companion. Our team is gentle, easiiy managed, 
which we drive .mercifully; and enjoy the ride, with sin- 
cere delight, while listening to the music of the bells. A 
happy combination, that only the sanctified can inherit 
and enjoy, in all its fulness; for only they can enter into 
fellowship with the scene, both in its physical and spiritual 
significance. 

An Instructive Alliteration. — When we remember that 
prosperity follows peace, and the road from purity to 
peace is along the line of patience and praise, the alliter- 
ation of the apostle James may be amplified by compara- 
tive bibliology, as follows: Purity, patience, praise, 
peace, prosperity. 

These qualities stand to each other in the relation of 
cause and effect, and, united, like a house braced and sus- 
tained by it various parts, constitute a grand Christian 
character. 

The tribulation involved in the development of a puri- 
fying faith, worketh patience. The victories of patience, 
experienced from time to time, produce praise, the gate 
to peace and prosperity. "Thy gates are praise and thy 



THE UNION OF SPIRITUAL FORCES. 199 

walls salvation. " "Peace within thy walls, and pros- 
perity within thy palaces." 

(3) The Power of a Complete Christian Character. — 
2 Peter 1:5-11. " Giving all dilligence, add to your faith, 
virtue; and to virtue, knowledge; 

"And to knowledge, temperance; and to temperance, 
patience; and to patience, godliness. 

"And to godliness, brotherly kindness; and to 
brotherly kindness, love. 

"For, if these things be in you, and abound, they 
make you that ye shall neither be barren nor unfruitful in 
the knowledge of our Lord Jesus Christ. 

" But he that lacketh these things is blind, and cannot 
see afar off, and hath forgotten that he was purged from 
his old sins. 

" Wherefore the rather, brethren give dilligence to 
make your calling and election sure; for if ye do these 
things, ye shall never fall; 

"And so an entrance shall be ministered unto you 
abundantly into the everlasting kingdom of our Lord and 
Savior, Jesus Chaist." 

How prominently this passage brings out the thought 
of spiritual addition — the linking of one quality to or 
with another. Add to faith, virtue, and to virtue, know- 
ledge, and so on. The text seems to be a prophetic 
vision of the modern passenger train, which so aptly illus- 
trates it. First the engine, with the headlight of knowl- 
edge dispelling darkness; and then the various cars, one 
after another, laden with their precious cargoes; until the 
train stands before us, the glory and wonder of our Chris- 
tian civilization, endowed with the power of annihilating; 
time, distance and space. No wonder that a man possess- 
ing the qualities, catalogued in the text has an abundant 
entrance into the kingdom of heaven. With the power of 
the mighty engine, he brings low every mountain and 
hill, fills ever\- valley, makes the rough places smooth 
and the crooked straight. 

By faith he casts the mountains into the sea and then, 



20o PRINCIPLES OF ALATHIASIS. 

devoutly worships the Christ who prophesied that these 
things could and should be. He is not required to wait 
until after death for this promise; but enters the kingdom 
of heaven this side of the grave. 

(4) The Three Graces. 1 Cor. 13:13. "Now 
abideth faith, hope and love, these three; but the greatest 
of these is love." No mortal man ever had greater skill 
in linking virtues together; than the great apostle to the 
Gentiles; nor ever wrote an aphorism more beautiful than 
the text containing this trio of Christian graces. 

By faith we go out beyond our personal knowledge, 
and derive lessons from the experience of all the past and 
present. 

By hope, animated by the lessons that have come to us 
through faith, we look forward to, or expect, success and 
prosperity in the future. "Experience worketh hope." 

But the greatest of these is love. It is the controlling 
power. It guides faith in the selection of its lessons; and 
Inspires hope in the objects of its desires. 

How glorious is the hope of the intelligent Christian. 
By faith he is drawn to the crucified Christ. By hope he 
seeks the grace of a risen Christ. ' l And hope nfaketh 
not ashamed; because the love of God is shed abroad in 
our hearts by the Holy Spirit, which is given unto us." 

( 5 ) The Union of the Divine and Human. — Math. 
6:31:33. " Take no thought, saying, What shall we eat? 
or, What shall we drink? or, Where with shall we be 
clothed? 

"( For after all these things do the Gentiles seek) for 
your heavenly Father knoweth that ye have need of these 
things. 

*' But seek ye first the kingdom of God, and its right- 
eousness; and all these things shall be added unto you." 
How vast is this sum in addition; none but the Divine 
Being could conceive or propose it. The celestial plus 
the terrestrial equals'the sum total, or " all tilings f that 
the God that spared not his own Son, freely gives us with 
Him. 



r FHF UNION OF SPIRITUAL FORCES. 201 

By his crucifixion and resurrection, Christ has forever 
linked the celestial and terrestrial together. "Behold, 
the tabernacle of God is with men and He will dwell with 
them, and be their God." What God hath joined 
together, infidelity cannot put asunder. This earth will 
never be without a God, and God will never be without a 
people. 

It is the power of God in man that enables him to 
acquire things terrestrial. All power, whether in -the 
form of riches or otherwise, is the gift of God. But there 
is a vast subjective difference in relation to it, between 
the believer and the unbeliever. To the former, this 
world is an addition to an invisible kingdom or grace 
already possessed. The terrestrial may be swept away, 
but the grace remains. But to the latter, power, whether 
in the form of beauty, intellect or riches, is a kingdom 
that has been acquired by accident or one's own efforts; 
and when it is swept away, there is no kingdom left; for 
it is joined to no other kingdom. 

In enforcing this thought, Christ said, "A man's life 
consisteth not in the abundance of the things which he 
possesseth." This clearly does not mean that abundant 
possessions are not desirable, But they must be joined 
by faith to the Divine kingdom. They must be held sub- 
ject to the Divine will. The possessor must regard him- 
self as in some sense a steward of the invisible Lord. He 
must be " ricJi toiuavd God." 

Wealth in the hands of such an almoner of Divine 
bounty, is never a curse but always a blessing in this 
world. On the other hand, the rich unbeliever, no odds 
how just he may be in his dealings with his fellow men 
is at least a quasi-robber; for he robs God of that which 
is justly his due. And as a rule the man that robs God 
through unbelief, will rob his fellow men. Hence the 
apostle James, reveals to us a truth, invaluable to an 
alatJiian as follows: 

James 5:1-5. "Go to now, ye rich men, weep and 
howl, for your miseries that shall come upon you. 



202 PRINCIPLES OF ALAT.HIASIS. 

"Your riches are corrupted, and your garments are- 
moth eaten. 

"Your gold and silver are cankered; and the rest 
of them shall be a witness against you, and shall eat your 
flesh as it were fire. Ye have heaped treasures together 
for the last days. 

" Behold, the hire of the labourers who have reaped 
down your fields, which is of you kept back by fraud., 
crieth; and the cries of them which have reaped are 
entered into the ears of the Lord of sabaoth. 

"Ye have lived in pleasure on the earth, and been; 
wanton; ye have nourished your hearts, as in a day of 
slumber. " 

On the other hand, the rich believer escapes this 
malediction; for he becomes poor in fact, by reducing 
himself to a steward or trustee;" arfd dealing faithfully 
with God and man, the beneficiaries of his trust. If he 
is afflicted, it is not because he is rich; but on account of 
reasons involved in Divine mystery, aside from afflictions, 
incident to riches. 

When by faith, we become stewards of God and 
thereby component' parts of the Divine kingdom,, then 
the addition of which Christ speaks, will take place. All 
power that is needed to improve and discharge our stew- 
ardship will be furnished by the great Head of this. 
invisible kingdom. If we are negligent or unfaithful, we- 
are liable, at any moment, to pass into unbelief, and be cut 
off, and be compelled to set up a little kingdom of our 
own, where is no addition, no growth, and consequently 
no life; for when we cease to grow, then we begin to die.- 
But when we become by faith believers in Christ's king- 
dom, we have everlasting life; " for of the increase of his 
government and peace there shall be no end. " Hence, 
to gain the whole world is not enough. A man can do- 
that and still lose his own soul or life. He must gain all. 
things or be stripped of everything. "Whosoever hath, 
to him shall be given, and he shall have more abundance:. 
whosoever hath not, from him shall be taken away, even 



THE UNION OF SPJ RITUAL FORCES. 203 

that he hath." That is to say, when we have or possess 
the kingdom of God all things are given to us. We 
adopt the Divine will of our Lord, and in all things say: 
" thy will be done"; and hold there is utility in all things ; 
and hence have more abundance; "for we know both 
how to be abased and how to abound." We know how 
to use adversity in the cultivation and development of 
such spiritual qualities as submission, patience, fortitude 
and endurance; and in prosperity, we know how to 
"praise the lord for his goodness and mercy and wonder- 
ful works to the children of men." 

But if we do not unite with this eternal kingdom, by 
faith, then the little kingdom we possess will soon disap- 
pear. "From him shall be taken away, even that which 
he hath." To all such a mysterious voice says: "Thou 
fool, this night thy soul shall be required of these; then 
whose shall these things be?" 

When God speaks, then the mightiest must obey. 
When the greatest railway king, the world has ever seen, 
was contemplating a trip to Mexico, his palace car was 
arrayed in the finest of purple and provisioned and fur- 
nished with every luxury. But God said, " Not so; I 
have selected another king to rule over this kingdom." 
In an instant all was hushed. The festoons were taken 
down; the garlands disappeared; the viands were 
removed; and the car was side-tracked. If that mighty 
monarch had no interest in the invisible kingdom, how 
small his visible empire when death came to relieve him 
of his command. "Wherefore we, receiving a kingdom 
which cannot be moved, let us have grace whereby we 
may serve God acceptably, with reverence and true wor- 
ship; for our God is a consuming fire." 

"Now unto the King eternal, immortal, invisible, 
the only wise God, be honor, and glory for ever and ever, 
Amen. " 



CHAPTER XXI. 



THE PRAYER OF FAITH. 



Section in. Practical Application of Principles 
Already Taught. — The present chapter on the "Prayer 
of Faith" and the next chapter on the Minimization of 
Pain," will conclude Part First of this work, with a prac- 
tical application of the truths thus far developed. What 
has been said in previous chapters, has been designed to 
prepare the way for the consideration of these interesting 
and important subjects; and to remove all obstacles to a 
clearer view of the various propositions involved. 

The vital, practical question of these modern days, is, 
to what extent and in what zvay , can the power exhibited 
in CJirist, now be found, in the healing of mental 
and physical disease? 

The preparation for this line of investigation culmin- 
ates in the last chapter. We there see the strength 
resulting from a union of various spiritual qualities. The 
prophets and the apostles give us many of these spiritual 
formulas. But the climax in this form of revelation was 
reserved for Christ, when he taught, the union of the 
human and the Divine, by a single grand and sweeping 
thought: "Seek ye first the kingdom of God and his 
righteousness; and all these things shall be added unto 
you." 

We can only acquire this kingdom by faith. This 
mighty faith, it is the design of this and the next chap- 
ter to aid in developing. But the presentation will be 
futile, unless it receives the most attentive consideration 



THE PRAYER OF FAITH. 205 

and is reinforced by the supplemental grace of God; for no 
man can acquire the faith in question, except through 
Divine assistance. 

Sec. 112. FaitJi-Texts ; — Tzvo Questions Presented. — 
The Apostle James says: •' Is any among you afflicted, 
let him pray. " 

! k The prayer of faith shall save the sick." 

In the consideration of these extraordinary texts, two 
questions arise: ( 1 ) The Faith Requisite ; and ( 2 ) The 
Prayer Involved. We will discuss them in the order here 
presented. 

Sec. 1 1 j. Two Difficulties.— In considering the faith 
involved in these texts, we are met with two difficulties: 
( 1 ) There can be no doubt that they were specifically in 
force during the days of Christ and his apostles. That the 
awful power of faith did not expire with Christ, is shown 
by the apostle Peter's healing of the lame man at the 
Beautiful Gate. And also by the special miracles that 
God wrought by the hands of Paul: "So that from his 
body were brought into the sick, handkerchiefs or aprons 
and the diseases departed from them." And even this 
was exceeded by Peter; for the power in him was so great, 
" that they brought forth the sick into the streets, and 
laid them on beds and couches, that at the least the 
shadow of Peter, passing by, might overshadow some of 
them." 

But the question is, as to how far the Faith-Texts 
are affected by the expiration of the Apostolic Age; and if 
they have survived the demise of the apostles, to what 
extent are they now available? 

( 2 ) And even if it is determined that these texts, in 
modified form, are applicable to our time; and we should 
thus be able to affirm that a faith of some kind is a means 
of healing grace, yet we are still confronted with the 
question, what faith? And this it will be more or less 
difficult to answer, depending upon how much we search 
the scriptures, " in relation to this subject. 

Sec. a.]-. Three Faith Ages. — As manifested in post- 



206 PRINCIPLES OF A LATHI A SIS. 

diluvian history, the faith law divides ifself into three 
periods. ( I ) Judaic; ( 2 ) Apostolic; and ( 3 ) Post- Apos- 
tolic. 

If we will observe the difference in the faith works, in 
the first two ages, we will be able, more readily to dis- 
cern the principles involved in the faith texts so far as 
they relate to the Post-Apostolic age, in which we live. 

The Judaic faith-works generally involved works of 
zv rath; that is, the destruction of peoples, nations and 
rulers. 

Bw faith the wails of Jericho fell down; and its inhabi- 
tants perished by the edge of the sword. 

And so of the works, " of Gideon and of Barak and of 
Sampson and of Jephtha; and of David, also, and Samuel, 
and of the Prophets, who through faith subdued kingdoms, 
w r rought righteousness, obtained promises, stopped the 
mouths of lions, quenched the violence of fire, escaped the 
edge of the sword, out of weakness were made strong, 
waxed valiant in fight, turned to flint the armies of the 
aliens. " 

These faith-works related to God as a Sovereign-, in 
which the battles were the Lord's and resulted in the 
destruction of the enemies of those with whom this Divine 
' ' Man of War " chose to ally Himself, in vindication of 
his sovereign power. In this age, to use the language of 
the apostle Paul, ' ' The law entered," i.e. as elsewhere 
explained, God began to assert his sovereign authority 
inhering in Him, by virtue of his omnipotence. 

On the other hand, the faitJi works of the apostolic 
age, were works of love; and related to God as a Father ; 
dealing with'individuals, instead of governments; and con- 
sisting generally in healing the sick, the lame, the blind 
and the halt. The world was ready for the Prince of 
of Peace when He came. The temple of Janus was closed 
for the first time in its history; and peace everywhere pre- 
vailed. Divine sovereignty seemed to retire, while the 
Fatherhood of God revealed itself to man. 

In the previous age the prophet was astonished at the 



THE PRAYER OE FAITH. 207 

affliction of his people and inquired: " Is there no balm 
an Gilead? Is there no physician there?" But, in the 
days of Christ, the astonishment was the other way. 
Healing flowed so freely from the Great Physician as to 
fill the beholders with wonder and amazement. 

There was no resemblance in the Mosaic age to this 
44 labor of love," except in the case of the serpent, lifted 
up in the wilderness; a look at which, healed the people 
of the poisonous wounds inflicted by fiery serpents. But 
this was an exception to the general rule; and was done 
to typify and adumbrate the cross of the apostolic age. 

But in both these epochs, faith was honored specifi- 
cally; that is, God manifested his power in the specific 
way, the believer was led to expect, by the promise given, 
for the specific occasion. 

In the Post-apostolic age, the one in which we live, 
faith-works have relation to and yet differ from those of 
all the previous ages. 

In our age, they relate to the sovereignty and father- 
hood of God in his dealings with nations and individuals, 
and these qualities so to speak, conflict with and modify 
•each other. 

On the other hand the} 7 differ from all previous periods, 
In that they are not as specific, in their results, as in 
former ages; and as already explained, since the apostolic 
age, the faith-law, in its operation, often takes the channel 
of quantity, rather than quality. Relief better than or 
superior to the given specific desire is granted, and thus 
the failure of grace in quality is made up in quantity. 

The reason, then, and the nature of the difference, 
between our age and the two ancient periods in the 
operation of the faith-law is plain: 

( 1 ) The first age was characterized by a revelation 
of Divine majesty: 

( 2 ) In the second age the distinction was reserved 
for Christ to reveal the fatherhood and love of God. 

But these two great epochs and their peculiar works. 
being finished, are all to bear fruit in us; i. c. thev are 



2o8 



PRINCIPLES OF ALA Till A SIS. 



examples that warrant us in seeking both national and 
individual relief; and except for fruition in us, the works 
of those two ages would ba vain and incomplete; or to 
use the language of the apostle Paul: "They without us 
should not be made perfect." 

In those days, while God was engaged in the forma- 
tion of the Scriptures, which should forever endure, 
specific promises were given concerning special occasions, 
which developed specific faith and brought specific results. 
But in our Post-apostolic period, new specific revelations 
are incompetent and inadmissible; 1 and hence we have no 
way of ascertaining in advance the Divine will in any 
specific case; and therefore have not the facilities for 
inquiring of God and forming specific faith and thereby 
obtaining specific relief as in the two previous epochs. 
We are ex necessitate rei, remanded to general princi- 



1 See Sec. 27, where it is shown 
that we should not seek a voice from 
heaven, in addition to the written 
word of God. The cases of Guiteau 
and Pendregast are there cited to 
show the danger of such things, 
whether they be real or imaginary. 
And still another case is presented 
in the fanaticism of the misguided 
Schlatter. His history as given in 
the Chicago Tribune Nov. 17, 1895, 
is pathetic. "The master," as he 
expresses it, seems to mock him and 
lead him through many strange and 
severe wanderings, entirely unlike 
the benign and easy yoke of Christ. 

He is either laboring under some 
disease of the imagination or else 
some deceiving spirit is permitted to 
take advantage of his credulity and 
dominate him. His resulting false 
religion is dangerous; for if "the 
Master" should tell him to assassin- 
ate the President of the United 
States, he would be apt to attempt 
to obey the mandate. 

Under the laze of faith, God can 
be just, and suffer him to be thus 



deluded; for if the Scriptures are 
sufficient to save us, then if we admit 
or look for ■ additional Divine com- 
munications, we make God unreas- 
onable; and if our Deity is unreason, 
able, then under the lazv of faith, 
some kind of fanaticism will exhibit 
itself in us. 

The fact, if it be a fact, that a~ 
child of fanaticism, has power under 
the lazv of faith to heal some forms 
of sickness or disease, • — this mere 
healing fozver is not sufficient proof 
that he is a teacher from God. 
"Though I have all faith so I could 
remove mountains, and have not 
love. I am nothing." ( 1 Cor. 13:2.) 

Love is reasonable. And so Christ 
healed all that came unto him. 

■ But a heartless fanaticism aban- 
dons thousands assembled at its 
doors, seeking relief. And in some 
way unreasonableness must and 
always does characterize the man 
who is so foolish as to seek super- 
natural guidance other than the 
Bible and the dispensations of an 
overruling Providence. 



THE PRAYER OF FAITH. 209 

pies in ascertaining" the Divine will; and our faith prevails 
more along the line of equivalency and quantity, than 
specifically and in quality. 

The scriptural Faith-Texts then, did not expire with the 
apostolic age; but in a modified form they are available in 
spirit or principle, in the dispensation in which we live; 
and not only so, but the work of faith in these last days 
may be vastly greater, than in primitive times, for we 
may bring to bear upon any specific case, the principle 
involved in every scriptural promise or faith-example. 

This theory, however, is not designed to discourage 
expectation of specific relief; for all Christendom abounds 
with instances of specific answers to prayer. The design 
is rather to prepare and fortify the applicant, if relief 
should be delayed or not specifically granted; and to 
teach the believer to claim, at least, equivalent relief, 
and thus preserve confidence in the value of prayer, and 
the integrity of God, who has promised to hear and 
answer prayer. 

One farther suggestion should be made before closing 
this section. We should be cautious to note that while 
the fuith-works of the Old Testament had relation to the 
sovereignty of God and therefore were national in their 
character, yet this sovereignly is not confined to God's 
dealings with nations. But it is designed by the Chris- 
tian system, that God should assume to each individaal 
Christian the relation »of both an eternal Sovereign and an 
eternal Father. These two ideas have been too often 
separated. "The magisterial conception is the promi- 
nent one in Galvanism. True, sublime, awful, but still, 
by itself, defective. The paternal is the controlling 
thought of the theology of today. True, beautiful, tender, 
but by itself, defective. Each needs the other, as its 
complement. To cast off either one and to take the 
other, is partial and narrow. The Bible contains them 
both in combination. This age needs the magisterial, as 
the age of the Westminister divine needed the paternal. 
We cannot reject the former without rejecting the Epistle 



2 1 o PR f NCI PL E S OF ALA 7 ILIA SIS. 

to the Romans. We cannot reject the latter without 
repudiating the Lord's prayer." 

In connection with this quotation from a lecture of Dr. 
James Brand, the attention of the reader is called to the 
statement in Section 42 of the present work, that God 
could not, if He would abdicate the Sovereignty that inheres 
in his omnipotence. The majesty of God is an eternal 
fact that can neither be denied nor avoided. It is miti- 
gated or modifiied by the Divine Fatherhood, but not abro- 
gated. We cannot worship God in spirit and in truth, 
unless we have regard to him both as King and Father. 
This two-fold conception is requisite to develop in us the 
feeling of awe, sublimity, reverence, submission and love 
essential to the truest and most availing worship. 

Sec. 11^. The Requisite Faith.. We have seen that 
a faith of some kind is potential in our Post-apostolic Age. 
That it need not, and in many cases cannot be faith in 
specific or definite relief, we have already seen. What 
then is the faith required? 

The answer seems to be, Faith in the present exis- 
tence of the crucified, risen, ascended and glorified Christ; 
which pursued to its logical sequence involves belief in the 
omnipresent, omniscient and omnipotent God of truth 
and loving kindness — the father of spirits, who will always 
bestow mercy and grace, in some way, in answer to prayer, 
through the shed blood and broken body of his Divine 
Son. 

When one attains such a degree of grace as to be able 
to understand this proposition, it seems to be obviously 
true. In addition to what has been said in previous 
chapters in relation to the various questions involved, it 
is sought in the following sections of this chapter to help 
the reader to a better understanding of the theory here 
presented; for when understood, it will be believed and 
adopted. 

The specific faith, however, is that Jesus Christ will 
never turn any one away empty handed who applies to 



THE PRAYER OF FAITH. 211 

Him for mercy. It will always be granted in sonic zvay. 
" Him that cometh unto me, I will in no wise cast out." 

Sec. 116. The Present Existence of the Son of God. — 
We have already seen that the present existence of an 
interceding Savior is of the essence of Christianity. If our 
Christ is non-existent, we have no basis for our faith. 

1 Cor. 15:17. If Christ be not raised, your faith is 
vain; ye are yet in your sins." 

If from the time of his incarnation until now, Jesus has 
ever ceased to exist, even for an instant, an awful wreck 
occurs in our faith. He prevented such a hiatus, by 
revealing, while on the cross that He would be in Para- 
dise, until the resurrection of his body on the third day. 
If we could not account for his whereabouts', in this way, 
what a vacuum, the New Testament would present, from 
the evening of the crucifixion until the morning of the 
resurrection. But nature abhors a vacuum. And so does 
true religion. How fortunate, it is, then, that the Con- 
structor of the New Testament, leaves no break in the 
chain from the time we have any knowledge of the Divine 
Logos: First the glory ot his pre-incarnate state, self 
existent or begining at a time indefinite and involved in 
mystery; then the incarnation; then the incarnate life; 
then the crucifixion; then Paradise; then the resurrection; 
then the reincarnate life; then the ascension; and since 
then and now and forevermore the intercession and glory 
with the father. Bless God! there is no link missing! 
The chain is unbroken — irrefragable! On the other hand 
how awful would be the wreck if Paradise had not bridged 
the chasm from the crucifixion to the resurrection! And 
not only so how much more terrible would be the desola- 
tion stretching out before us — how dead the sea of human 
life if the angel had not rolled away the stone from the 
sacred sepulcher! 

Sec. II J. Omnipotence. — The resurrection of Christ 
is the Gibraltar of Christianity: All the trust of Christen- 
dom centers around that one fact. Without it all is blank. 
With it established, all that Christ claimed for himself 



212 PRINCIPLES OF ALATHIASIS. 

and all the doctrines that he taught are true. This fol- 
lows as a matter of logical sequence. The first of these 
logical sequences that strike the mind in view of the 
resurrection, is the power of God. The power that raised 
Jesus Christ from the dead is omnipotent. Nothing can 
gainsay such a Divine will. 

If in behalf of the sick or any other purpose we would 
resort to the prayer of faith, let us settle in our hearts 
once and forever the question of the ability of God to do 
any reasonable thing. 

How foolish is prayer for the afflicted, without faith 
in Divine power to save and heal the sick! How vain 
does such an appeal make God appear to be! It is lip 
service; and worship of a God as helpless as an idol of 
stone. It is not praying with the spirit and the under- 
standing; nor worshiping God in spirit and in truth. 

If our faith in Divine omnipotence is weak it is wise 
to pray: "Lord I believe, help thou my unbelief. " 
" Lord increase our faith." No reasonable thing is impos- 
sible with the God that raised Jesus Christ Irom the dead. 

Sec. 118. Omnipresence. — When Elijah was engaged 
in great works it was his custom to use the expression: 
"As the Lord liveth before whom I stand." Faith in the 
presence of God seems to have been the secret of his 
power. It certainly is an awful thing to be in the imme- 
diate presence of the Sovereign of the universe — the King 
of kings and Lord of lords. In earthly courts those 
that are in the immediate presence of royalty, treat 
the ruler with circumspection and reverence. And the 
fact of their proximity to the throne endows them with 
power above those, who are not so fortunately situated. 
Hence the King or President has his courtiers, the Court 
its attorneys, and the Legislative body its lobbyists. 
The courtier, the attorney, the lobbyist all stand in the 
presence of power; and hence are potential by virtue of 
their environment. 

So by analogy, when one, by faith stands, as Klijah 



THE PRAYER OF FAITH. 2*3 

did in the presence of the living God, unusual power must 
and will manifest itself in and through him. 

This seems to have been the secret of the success of 
the woman who was afflicted with an incurable disease. 
"And had suffered man}- things of many physicians, and 
had spent all that she had, and was nothing better, but 
rather grew worse." 

God, however, took pit} - upon this poor woman "who 
had spent her living upon physicians," and granted her 
faith to see that if she could come in contact with the 
power that was in Christ, important results would follow. 
So she believed in her heart that if she could touch but 
the hem of his garment she should be healed; and with 
this idea in her mind she touched his clothes and immedi- 
ately was healed. And in commenting upon the occur- 
ance, Christ declared that her faith had made her whole. 

We should, however, note that while this woman's 
faith was great yet her vision was limited. She might 
have said that the power exhibited in Christ exists every- 
where, by virtue of the omnipresence of God; and thus 
been healed, as many others were, in that day, without 
touching the body of the inspired healer. Hut the lesson 
is important, viz: Contact with power results in the mani- 
festation of power through the contacting entity. 

So the Christian that has a strong faith that he is 
always in Divine presence, is a valuable attendant in a 
sick room; a pillar in the church and a blessing to the 
land in which he lives. He is potent in his death; for 
God will provide an Klisha upon whom his mantle shall 
fall, as well as a " double portion" of his spirit. 

Let us then believe that Christ, either by Himself or 
his Hoi}- Spirit is now present with us; and that this 
Emmanuel is ever ready to hear and answer prayer, when 
approached through, the mystery of his shed blood and 
broken bod}-. 

If, however, we do not believe in Divine ubiquity, how 
vain our prayers must be! How can God do anything for 
us where he is not! How can we breathe where there is 



2i 4 . PRINCIPLES OF ALA Till A SIS. 

no air? Infidelity is a spiritual air pump. Life cannot 
exist in its receiver. Nature so abhors a vacuum that it 
soon fills a poorly ventilated church with a poisonous gas 
in lieu of a healthy atmosphere. This is God's parable of 
the spiritual malaria incident to the unbelief that denies 
that " we live and move and have our being " in an omni- 
present God. 

Sec. up. Omniscience. — What would the power and 
presence of God amount to without intelligence? If the 
Creator of the human system did not understand it 
thoroughly, what assurance would we have that He could 
heal us of our diseases? We are fearfully and wonderfully 
made; so much so that if our God is not all-wise, knowing, 
when, what and how to do, there is no basis for faith in 
Divine Salvation. 

Confidence in omniscience involves submission to the 
Divine will; for we are bound to admit that infinite intelli- 
gence knows best what He should do or permit. Such a 
creed dissolves grumbling, fault finding or complaining of 
the Divine administration. The patriarch Job refused in 
his affliction to " curse God and die." He manifestly 
thought that God knew more about the situation than he 
did. His faith and patience were rewarded; for in the 
end the Lord was "very pitiful and of tender mercy." 

It may seem strange, but it is nevertheless true, that 
we are in danger of exalting ourselves above all that is 
called God, both by our words and actions; especially the 
latter. Modern infidelity frequently does this, by claim- 
ing that if God exists He would have managed this world, 
better than it has been managed. Panagathism saves us 
from errors of this kind and strengthens our faith in Divine 
omniscience; and instead of setting up our judgment and 
volition against the Divine will, we gladly, hand the case 
over to infinite Wisdom. 

Sec. 1 20. Divine Integrity. — We must believe that 
God is true to his word. " Let God be true though every 
man should be a liar." (-Roms. 3:4.) 

We have already seen the danger of doubting the 



THE PRAYER OF FAITH 215 

veracity of God; and that in order to avoid falling into 
unbelief and despair, we must remember, that no justice 
of which we have any knowledge, requires every promise 
to be specifically fulfilled. It should be further observed 
that under the law of equivalents, all the promises may be 
fulfilled, equivalent^ ; and it is better that many of them 
should thus be fulfilled. Take, for example, the promise: 
" When the spirit of truth is come, He will guide you 
unto all truth. " To carry out this promise, specifically, 
we would be required to know experimently, the horrors 
of Sodom, delirium tremens, leprosy, in short, all hell; 
which we are mercifully spared from experiencing. Omnis- 
cience has its burdens. Unless we are omnipotent, it 
is better for us not to know all truth; except, possibly, 
sufficient to apply the general name of mystery to all that 
is horrible or terrible; and in that way dispose of the ideas 
represented by those words, and escape the necessity of 
an extensive, experimental knowledge of the severity that 
Christ encountered. 

So the principle of equivalency, which as shown in a 
former section God has manifestly attached to our realiza- 
tion of his promises, is a merciful provision; for sometimes 
our prayers are not wise; and if God is compelled to speci- 
fically answer them, by his promise to hear and answer 
prayer, we would, unconsciously to ourselves invoke 
wrath, often, upon our own heads. 

The promise of Christ is precious. " Ask and ye shall 
receive. " These words are true; and firm as the everlasting 
hills; and our prayers may at times be specifically 
answered. But on the other hand, we may be compelled 
to resort to the principle of equivalency to explain the 
phenomena, occuring, subsequently to the invocation. If 
however, we pray as Christ did, we can always claim that 
our prayer is specifically answered. The prayer of Christ 
referred to is a model: "O my Father, if thou be willing 
let this cup pass from me. Nevertheless, not as I will, 
but as thou wilt." (See Sec. 280.) 

Here was a special request to be saved from a then 



216 PRINCIPLES OF ALATHIASIS. 

impending- affliction; but modified by the petition that the 
Divine will be done; which is also the first and principle 
feature of the Lord's Prayer: This part of- the prayer 
was answered, in a manner far greater than the petition 
in the first clause, by giving Him the subsequent glory of 
the resurrection and ascension, and the honor and love of 
the redeemed for ever more. 

The apostle Paul declares that God is able to do for us 
more than we ask or think; which is a clear indication of 
Divine willingness to bless us exceedingly. 

We should therefore, be readily taught the foil}" of pre- 
fering our ideas of things to the ways of God; and that it 
is much better to say, " thy will be done;" and thus leave 
the whole subject in the Divine Hand, with full confidence 
that God will answer our prayer in his own way and time, 
and in the right way and right time. 

This course preserves our confidence in the integrity 
of the Divine word, and the value of prayer; for it con- 
sists only in an appeal for Divine grace and mercy, gener- 
ally, and avoids bringing our will in conflict with the 
Divine will. 

Where we say, "our will be done," and claim the 
answer, specifically as prayed, because oJ the promise to 
answer prayer, we proceed in the spirit of litigation; or of 
tempting God; and are liable to be beaten in this law suit, 
considering the counter claims and many other defenses 
that can be interposed to suit on contracts. 

But when we say "thy will be done," we have noth- 
ing to do with jurisprudence; we are at the throne of 
grace, where peace and plenty abound. 

Many have prayed, not in submission, but ignorantly, 
in the spirit of litigation, and have lost their cases in the 
intricacies of infinite jurisprudence and have lost faith in 
God, because they "ask amiss." 

We have already seen that the "Prayer Test," pro- 
posed by scientific infidels is of this spirit; being the same 
kind of temptation that demanded that Christ should cast 



7 HE PR A > ER OF I- A fl/l. 217 

Himself from the pinnacle of the temple, in proof of his 
divinity. 

Let us be aware of the "snare of the fowler." The 
triumphs of peace and grace are far superior to the victor- 
ies of war and litigation. The wise way, in dealing with 
the scriptural promises is to comply with all the condi- 
tions contained in them; and then substitute the Divine 
will for the specific thing promised, expected or desired; 
remembering the spirit that God has manifested to do for 
us more than we ask or think. If we pursue this course 
we will never lose our faith in God; but on the other hand, 
we will wonder at the grace, abundantly poured out upon 
us, often unexpectedh- and always mysteriously. 

Sec. i2r. Divine Fatherhood. — Sufficient has been 
said in the progress of this work to show that we are the 
children of a merciful Father, of whom loving-kindness is 
the essence. This is involved in our regeneration, whereby 
we cry Abba, Father. 

It surely needs no argument to prove to a child of 
grace, that there is abundant mercy and grace for him in 
his Father's house. It is there, to be drawn upon, as the 
winter store of apples in the cellar, or an account in bank. 
Mercy and grace will come to the seeker of Divine favor, 
in some way, without fail. We ma}' not always, receive 
it, precisely as expected or desired; but it will abundantly 
come in some way, and at some time. 

A promise to pa}- one hundred dollars in gold can be 
fulfilled between men in different ways; such as sending a 
bank draft; express order; postal order; or paper money; 
and often such claims can be settled by the transfer of 
lands or merchandise; and untold millions of them are 
settled through clearing houses. So when we call upon 
God for the mercy and grace promised in his word, He 
will honor the draft; but in manner and form as He sees 
proper. 

But in whatever way, whether specifically or equiva- 
lently, Divine grace does come to us, we can frequently, 
exchange it for the specific thing desired, or something 



218 PRINCIPLES OF ALA THI A SIS. 

better. If I desire gold of God, He can give talent by 
which to earn it. If I wish the restoration of a withered 
or amputated limb. He can give me sympathetic friends 
and assistance, worth more than the limb. If I would be 
healed of some affliction, He can with hold the grace of 
healing, for the time being and teach me valuable lessons 
and carry me through experiences, that I would know 
nothing of, except for my affliction. If I pray that some 
loved one may not die, He can give me faith that " to die 
is gain," and it is better to depart and be with Christ. If 
in my sorrow, I pray that I myself may die, He can teach 
me to endure my crucial ordeal "for the joy that is set 
before me." The problems of our lives are in the hands 
of an infinite Father who knows all the labyrinths of our 
existence; and when, therefore, we are called upon to 
pass through the shadow of some dark mystery, 
let us. be assured by the precious promise: "My 
grace is sufficient for thee." 

Sec. 122. The Prayer Involved in the Prayer of Faith. 
— Let us then be assured that everlasting loving-kindness 
is at hand, ready to be poured out upon us; and we can at 
all times, open the fountain by simple submission to the 
Divine will; which is shown to be of the essence of all 
true prayer; for this is all that is meant by the paragraph 
in the Lord's Prayer: "Thy will be done/' To utter 
this with the spirit and the understanding's to truly pray. 

"Your Father in Heaven knoweth, what things ye 
have need of before ye ask Him." Hence it would seem 
that the most sensible thing we can do is to heartily say: 
1 ' Thy will be done. . ' ' 

"Blessed are the meek, (praos- — submissive, mild, 
resigned,) for they shall inherit the earth." "The 
meek shall eat and be satisfied." "Submit your- 
selves therefore to God." "Humble yourselves in the 
sight of the Lord ( by acknowledging your dependence 
upon Him) and he will lift you up." (See section 215.) 

The substitution of the Divine will for our will seems 
to furnish the key to Christ's remarkable promise: "If 



THE PR A > 'E R OF FA f TFI. 2 1 9 

ye abide in me and my words abide in you, ye shall ask 
what ye will, and it shall be done unto you." 

This is a dangerous text to the unlearned and super- 
ficial; and some distort it to their own destruction. 

Note the condition of this promise: . "If my words 
abide in you." Among Christ's words are: " Thy will be 
done." If these words abide in us;, i. e. if they form a 
part of the prayer of the heart; then of course, we shall 
ask what we will and it shall be done unto us; for we have 
adopted the Divine will and that we are bound to hold is 
always done. 

There is no warrant for the theory, that a purely 
human will, will be done. It is only when the human 
will becomes one with the Divine will that it can enjoy 
this promise. This is the burden of Christ's matchless 
prayer, for his disciples and all believers on the eve of his 
crucifixion: 

" Holy Father, keep through thy own name, those 
whom thou hast given me, that they may be one as we 
are. * * * * * 

Neither pray I for these alone, but for them also which 
shall believe on me through their word; that they all may be 
one; as thou Father art in me, and I in thee, that they may 
also be one in us: that the world may believe that thou 
hast sent me. And the glory which thou gavest me, I 
have given them that they may be one even as we are one: 
I in them, and thou in me, that they may be made perfect 
in me; and that the world may know that thou hast sent 
me, and has loved them as thou hast loved me." 

Mark the thought! Oneness with God — the human 
will, merged in the Divine will; and this is what in 
theology is known as consecration. 

The higher up we go, in the scale of being, the more 
humble we become, for we more clearly see our 
dependence upon God; and the sublime absoluteness of 
his dominion; and the only proper and wise thing for us to 
do is to set the Divine will before us and ever seek to do it. 
There is a great reward in such a consecration; especially 



220 PRINCIPLES OF ALATHIASIS. 

when mixed with faith; "for he that cometh to God must 
believe that He is and that He is a rewarder of them that 
dilligently seek Him." This is the gist of the whole mat- 
ter: ( i ) Believe in the existence of God; (2) that he is 
a rewarder of persistent consecration to his will. 

" If any man wills to do the will of God, He shall 
know the doctrine whether it be of God, or whether I 
speak of myself . " How true this promise of Christ is! 
How effulgent i,s the knowledge that gradually dawns upon 
the consecrated heart, as "the Sun of Righteousness, 
rises with healing in his wings!" " Eye hath not seen, nor 
ear heard, neither hath entered into the heart of man, the 
things that God hath prepared for them that love Him." 

Sec. 123. Faith in the A totting Blood of Christ. — In 
coupling the human to the Divine, a mysterious injury 
occurred. The hands of the Trainman were pierced; his 
feet torn; his brow and face disfigured and bloody; and 
his back was scorched as with fire. In his agony He 
sweat, as it were, great drops of blood. The wreckers 
gnashed their teeth upon Him; and he died amid their 
scoffs and jeers. But the at-otie-tnent was accomplished; 
and the earth was linked to heaven forever more; and its 
precious cargo saved. 

How these analogies everywhere abound. Truly the 
cross has purified all things. 

Many of these analogies have already been presented. 
Enough, however, has been said to assure us that an 
analogy may be found between the cross and every 
phenomenon of the material universe; and every phase of 
human existence; a fact that caused the apostle Paul to 
determine "not to know any thing among you, save 
Jesus Christ and Him crucified '/" not that this limited his 
knowledge; but rather opened up a knowledge of all 
things, in order to illustrate and explain the scope, power, 
and purpose of the Passion of the Son of God. We may, 
therefore, readily believe that through the shed blood and 
broken body of Christ, the way is opened up for access to 
the mercy and grace, residing in the great and wonderful 



77/ E PRAYER OF FAITH. 221 

God, whose ways are past finding out. We may not be 
able to fully understand this mystery; but the scriptures 
clearly testify that Jesus Christ died to save sinners; and 
that his blood has removed every legal obstacle to our 
approach to the Righteous Supreme Sovereign. By faith 
then, the blood of Christ, expiates our sins and cleanseth 
us from all unrighteousness; and enables us to draw near 
to the God of holiness, who opened for us, this fountain 
for uncleanness, that we might partake of his holiness, 
and be one with Him, dwelling in "the household of 
faith" as children of the living God. "He that over- 
cometh shall inherit all things; and I will become his God, 
and He shall be my Son. " 

The faith then in these Post-apostolic times, thai tends 
more strongly than any other ^ to save the sick, is faith in 
the loving-kindness and regenerating and sanctifying power 
of the Father of the spirits, through the cross ; and in 
Divine ability to heal ; and the prayer involved is simple 
consecration to the zvill of the risen Christ, omnipresent, 
either by Himself, or the Spirit of Holiness, mysteriously, 
associated with Him. As a general rule, with possibly 
rare exceptions, involved in mystery, such a faith and 
prayer will avail, in due time to heal disease and relieve 
from suffering, by securing whatever of miraculous power 
may be needed in addition to the general providences -with- 
in our reach. 

Sec. 124. Faith in the Recovery of the Patient, not 
Necessary. — It will be noticed that the doctrine advocated 
in this chapter, does not require faith that the patient will 
be healed. The faith requisite, relates to the power and 
disposition of God, to do for us as much or more than we 
ask of Him, when we are consecrated to his will. 

The theory that there must be faith in the recovery of 
the patient, or in the specific success of the given under- 
taking, has led to much fanaticism, in efforts to form such 
faith. This heresy, frequently exhibits itself in revival 
meetings. It is quite common to hear the preacher or 
some zealous brother express faith that a great revival 



222 PRINCIPLES OF ALATHIASIS. 

will occur. And when the meeting does not prove a suc- 
cess, the wonder is why the faith mentioned did not avail. 
The answer is plain. It was not faith. It was simply 
assumption or crudelity. In these Post-apostolic times 
no man can foretell any future event. The spirit of 
prophesy is reserved to be the High Seal, attesting the 
divinity of the Scriptures; "for the testimony — ( marturia, 
attestation) of Jesus is the spirit of prophecy; i. e. the 
prophecies in the sacred record, followed by their fulfill- 
ment from time to time, as the ages roll by, unfolding 
like the Rose of Sharon, are incontrovertible proof of the 
Divine word. 

In the very nature of the case then any prophet since 
the apostolic age must necessarily be a false one. And 
when any brother says that He has faith in the future suc- 
cess of any given enterprise, whether in relation to heal- 
ing the sick, or revival in the church, or any other thing 
that is dependant upon Special Providence, he should *be 
answered by the words of James: "Ye know not what 
shall be on the morrow. * If the Lord will, 

we shall live and do, this and that. 

All that we can say in regard to the future, so far as 
matters depending upon Special Providence are concerned, 
is that in some way, God will be merciful to him who asks 
mercy, and gracious to him who seeks grace. There never 
was and never will be a prayer uttered that was not heard 
and answered in some way. This is all the faith that is 
needed so far as the answer to prayer is concerned. Faith 
in specific success is neither required, nor proper. Leave 
the matter with God, generally; but work definitely. If 
the work is in harmony with the Divine will, it will suc- 
ceed; sometimes promptly; other times along the line of 
more or less patience, depending upon how much Divine 
mercy may accelerate the growth in grace. 

Sec. i2j. Imposition of Hands. — Mark 16:17-18. 
"These signs shall follow them that believe: In my 
(Christ's) name they shall cast out devils; they shall 
speak with new tongues; they shall take up serpents, and 



THE PRAYER OF FAITH. 223 

if they drink any deadly thing it shall not hurt them, they 
shall lay hands on the sick, and they shall recover." 

These words are not in some of the oldest manuscripts 
of the New Testament; and therefore they may have crept 
into the later copies through annotation. But be that as 
it may, the spirit of these promises is involved in the 
teachings of Christ, some of which are quoted in the 
beginning of this chapter; and they were fulfilled in 
the Apostolic age, or until the close of the Biblical 
formation. And in our Post-apostolic age the truth 
involved in such texts, may be made available, at least, 
eqivalently; if not always specifically. As already seen, 
the thing for us to do is to fulfill the conditions and leave 
the results to the Divine will; taking care, however, to 
avoid tempting God in our action, growing out of these 
texts. The one condition, especially to be noted in this 
section is that of laying on of hands. This ordinance has 
existed in some form or other, through the history of the 
Christian church. It has been more particularly resorted 
to, in the matter of the consecration of persons to the 
ministry, or some particular branch of Divine service. 
But somewhere in the history of the church it fell into 
disuse so far as the question of healing the sick are con- 
cerned. And it may be frankly admitted that it is not 
essential to the securing of Divine relief; for the reason 
God has often heard prayer, notwithstanding the non-user 
of this ordinance. But that this is still a rational ordi- 
nance, and a valuable means of grace, worthy of revival, 
will appear from the following considerations: 

( 1 ) It was sometimes practiced by Christ, as shown 
in his work, in his own country (Mark 6:5:) "And He 
could do there no mighty work, save that He laid his 
hands upon a few sick folk, and healed them." This would 
seem to indicate that laying on of hands, is one of the 
most potent means of grace; for it succeded, where 
unbelief otherwise impeded the power of the mighty 
Christ Himself; furnishing a mysterious exception to the 
general operation of the Law of Faith. 



224 PRINCIPLES OF ALATHIASIS 

In Luke (4:40) it is said: "When the sun was set- 
ting, all they that had any sick with divers diseases, 
brought them unto Him; and He laid Ji is hands on every 
one of them and healed them. 

Luke 13:11-13. "And behold, there was a woman 
w r hich had a spirit of infirmity eighteen years, and 
was bowed together, and could in no wise lift up herself. 
And when Jesus saw her, He called her to Him, and said 
unto her, 'Woman, thou art loosed from thine infirmity.' 
And He laid his hands on her; and immediately she was 
made straight, and glorified God." 

(2) It was clearly an apostolic practice. Peter took 
the lame man, at the Beautiful Gate, " by the right hand 
and lifted him up; and immediately his feet and ancle- 
bones received strength. " 

In Acts 5:12, it is said that "by the hands of the 
apostles were many signs and wonders wrought among 
the people." We have already seen in Sec. 113, that the 
applicants, became so numerous that Peter and Paul could 
not reach all of them; and the shadow of the former and 
handkerchiefs and aprons from the body of the latter were 
substituted as healing agencies. 

Acts 28:8. "And it came to pass, that the father of 
Publius lay sick of a fever, and of a bloody flux; to whom 
Paul entered in, and prayed, and laid his hands on him 
and healed him. " 

In Acts 6:6, it will be found that in setting apart seven 
men of honest report to attend to the finances of the 
church, they were "set before the Apostle; and when 
they had prayed, they laid their hands on them." 

In Acts 8:14-17, we find the following mysterious 
record: ' ' Now when the apostles which were at Jerusalem 
heard that Samaria had received the word of God, they 
sent unto them Peter and John. Who when they were 
come down, prayed for them that they might receive the 
Holy Spirit: (For as yet he was fallen upon none of 
them; only they were baptized in the name of the Lord 



THE PR A YER OF FAITH. 225 

Jesus.) Then laid they their hands on them, and they 
received the Holy Spirit." 

In this connection a valuable lesson may be learned 
from the mistake of Simon the baptized sorcer, who over- 
looked the fact that laying on of liands was only a means 
of grace ; but seems to have conceived the idea that it 
opened the flood gates of power like the lock of a canal or 
the gate of a mill race. And desiring to be "some great 
one," he sought to buy the power like one who seeks an 
interest in a system of irrigation, and offered the apostle 
money, saying: " Give me also this power, that on whom- 
soever I lay hands, he may receive the Holy Spirit." But 
Peter rebuked Him for entertaining the idea that, that 
which came as a matter of Divine gift, grace, or favor 
could be purchased with money. 

The texts and examples that we have been consider- 
ing in this section show: ( 1 ) That both Christ and his 
apostles laid hands on the sick ; (2) that important results 
followed their action; and ( 3 ) it was regarded by them as 
a means of grace, and not as possessing inherent power. 

( 3 ) The PJiilosopJiy of laying on liands. — There seem 
to be at least three reasons why the Divine blessing accom- 
panies the proper exercises of this means of grace: ( 1 ) 
It is a very pronounced method of confessing Christ before 
men; and brings the subject within the perview of the 
promise: " He that confesseth me before men him will I 
confess before the Father." This is also probably one of 
the reasons why the ordinances of Baptism and the 
Lord's Supper have been so profitable throughout the 
history of the church. (2)Laying on of hands is a most 
excellent method of manifesting love and sympathy for 
the afflicted; and these qualities as we shall hereafter see 
in Part Second of this work is the greatest of all means of 
grace; and ( 3 ) there is a consecration involved in the sub- 
mission to these ministrations from the man of God. It 
always remains as a hallowed memory in the heart of all 
that truly participate in such a scene; and its influence to 
godliness is very great. 

15 



226 PRINCIPLES OF ALA THIA SIS. 

(4) No special form of zvords or practice is given or 
required. — This point should be particularly noted. Each 
case should be governed by its own peculiar circurristances. 
Christianized common sense will enable him who engages 
in this service for another, to act graciously and wisely. 
It should, however, all be done in the name of Jesus, with 
distinct recognition of the merits and the necessity of his 
shed blood and broken body. Care, however, should be 
taken to explain to the sufferer, if of sufficient age and 
strength, or if not to his friends, the reasons for and the 
principles involved in the ordinance. And if others are 
present at the time besides the sick person, appropriate 
remarks may well be addressed to them explanatory of 
the nature of the exercises. Religious services, including 
the reading of appropriate Scripture, the singing of hymns 
and prayer in connection with this ordinance will also be 
profitable. The whole matter requires meditation and 
reflection and no one should engage in it unless he feels 
qualified to conduct the exercises with the spirit and the 
understanding. 

( 5 ) In dealing with these sacred things two cautions 
should be observed: ( 1 ) We should avoid tempting God, 
or proceeding in the matter in a spirit of litigation. This 
has been urged so often that it may seem like unnecessary 
repetition. But no intelligent author can write upon this 
subject, without feeling that this danger should be care- 
fully guarded against. The only safe spirit is one that 
says: "Not my will but thine be done Oh God. In 
wrath remember mercy; in mystery remember grace; 
through the blood of Jesus Christ our Lord." 

( 2 ) Having thus submitted the case to the God of all 
mercy and grace, let us not too strongly expect sudden 
specific relief. But "be followers of those who inherit 

the promises through faith and patience;" and remember 
that the ordinary scriptural plan, in our Post-apostolic 
times is to grow in grace and the knowledge of Christ. 
And whatever of Divine grace is bestowed upon the 
patient is more likely to be granted along the line of 



THE PR A YER OF FAITH. 227 

waiting, patience and growth in grace. And it will be 
found to be a very valuable means of grace if the patient, 
from the time his application for grace is made, whether 
by laying on of hands or not, shall resolutely insist that 
he now obtains mercy and grace in some way ; and take an 
inventory of the grace and mercy already obtained, at 
least in part; and praise God for all' his goodness and 
mercy. When we are thankful for grace already 
bestowed, we are in a position to go on to still further 
grace. Hence the apostle Paul says: " In every thing by 
prayer and supplication, with thanksgiving, let your 
requests be known unto God." 

And the 107th Psalm begins: "O give thanks unto 
the Lord, for he is good; for his mercy endureth forever." 
And then four times this same Psalm reiterates the 
marvelous words: "O that men would praise the Lord 
for his goodness, and for his wonderful works to the child- 
ren of men. " 



CHAPTER XXII. 



THE MINIMIZATION OF PAIN. 



Sec. 126. The Necessity of Using General Providences. 
—In the introductory chapter, we have seen that it is our 
duty in the affairs of this life, to use such resources as 
God has placed at our command. Anything short of this 
is " tempting God" and leads to fanaticism. 

It is not, however, within the scope of this work to 
treat of such matters. Alathiasis more properly treats of 
matters supplemental to ordinary medical treatment. It 
is the purpose of this chapter to deal with truth as a reme- 
dial agency and make a practical application of the- truth 
that Christ taught when He said: "Sufficient unto the 
day, is the evil thereof. 

Sec. I2j. Present Pain. — The Greek word ha hi a, 
that is translated evil in the text quoted at the close of 
the last section, denotes affliction, whether it proceeds 
from sin, or unavoidable casualty. 

In the consideration of this text, so far as it relates to 
disease, it should be remembered that pain is of the 
essence of all affliction; and hence the sagacious contest, 
in the treatment of disease, is with the pain that is of its 
essence; and we are nigh to victory when we perceive that 
the real essence of the disease is present pain. Suffiicent 
unto the day, is the pain thereof. This truth when 
properly seen and applied, minimizes pain; and as we 
shall see, is a wonderful aid to recovery from sickness 
or disease. 



THE MINIMIZA TION OF PAIN. 229 

Sec. 128. Definition of Pain. — Webster defines pain 
as follows: 

(1 ) "An uneasy sensation in animal bodies of any 
degree, from slight uneasiness to extreme distress or tor- 
ture, proceeding from pressure, tension or spasm, separa- 
tion of parts by violence, or any derangement of function; 
bodily distress; suffering." 

( 2 ) " Uneasiness of mind ; mental distress ; disquietude ; 
anxiety; solicitude. 1 ' 

This definition seems to involve the idea that pain is 
of two kinds; physcal and mental. This distinction is 
more apparent that real; for the mind is connected with 
all pain, whether mental or physical. There is no pain, 
where there is no consciousness of it. This truth is set 
forth in Haven's Mental Philosophy, as follows: "If it 
were not for the mind present with the organism, and 
susceptible of impression from it, and thus cognizant of 
changes in it, the same changes might be produced in the 
organism as now, but we should be entirely unconscious 
of and insensible to them. In certain states of the system 
this actually happens, as in sound sleep, the magnetic 
state, the state produced by certain medical agents, as 
ether, chloroform, opium, and the intoxicating drugs of 
the East. In those cases the connection between the 
mind and the nervous organism seems to be in some man- 
ner interrupted or suspended, and consequently there is 
for the time no sensation. The nerves may be irritated, 
divided even, and still no pain is felt." 

See. I2p. Origin of Pain. — As we progress in our 
investigation of pain we are compelled to admit that the 
subject including the origin of pain is involved in mystery. 
But it will be found that pain is always connected with 
and hence arises out of a disturbance of the circulation of 
the. blood, producing an abnormal condition of the capil- 
laries. If the capillaries are unduly contracted, pallor, 
coldness and rigidity of the parts affected, begin to mani- 
fest themselves. On the other hand if the capillaries are 
unduly expanded, redness and inflammation result. 



230 PRINCIPLES OF ALATHIASIS. 

The nervous organism is so intimately connected with 
the capillaries, that any important disturbance of the cir- 
culation is instantly, communicated to the. nerves, by 
pressure upon the nervous tissues, and by them tele- 
graphed to the brain, and thence, mysteriously, imparted 
to human consciousness by the phenomenon, known as 
pain. 

Pain is the evidence that the capillaries are either 
unduly expanded, or contracted. Disease then may be 
defined to be an abnormal condition of the capillaries; 
because there is no uneasiness or pain where these are not 
disturbed. The business of the physician then, in the 
treatment of disease, is to restore the capillaries to their 
normal condition; and to prevent them from being unduly 
infringed. The derangement of the capillaries imposes 
upon the tissues undue labor in discharging the function 
of the circulation of the blood; and pain is the call of 
nature for rest of the parts affected, from their extra- 
ordinary labors; and the intelligent physician seeks to 
secure this rest as soon as possible. 

Sec. i jo. Relation of Pain to Disease.- — That pain is of 
the essence of disease is apparent from the considerations 
in the last section. This is also the testimony of the 
medical profession. In Medical Memoranda of Dr. B. F. 
McMillen, published at the end of this volume, the 
following view is expressed: " // is well known that pain 
is connected with all inflammation^ tumors, abscesses, swell- 
ings^ everything in fact that calls for remedial agency." 
This view is so well fortified by his many years of study 
and experience, that it is here adopted as the truth. 

In the same work, the importance of controlling pain 
in the treatment of disease, is also urged as follows: 

''Let it be remembered that in all inflammations, the 
pain must be controlled by opium or some of its prepara- 
tions, unless a marked idiosyncracy of the patient gets in 
the way. In that case a resort must be had to substitutes. " 

This truth is generally recognized by physicians; and 
the principle involved is that when a patient is relieved of 



THE MINIMIZATION OF PAIN. 231 

pain, nature has a recuperative power, incident to a state 
of rest, that tends strongly to a healthy or normal condi- 
tion; a thought that is fully explained by the authorities 
given in the next five sections. 

See. iji. Veiws of Dr. Hilton. — This celebrated 
physician, in an able series of lectures on Rest and Pain, 
has shown the value of rest in the treatment of pain and 
disease. The following liberal extracts are given, as a 
clear exposition of the truth on this subject: 

" In my reflection on the subject of rest as a curative 
agent, my mind naturally reverted to that period of man's 
existence when it was the sole curative means of which 
he could avail himself. I could but picture to myself the 
timorous awe which must have been engendered in his 
mind by the first accident which happened to him. Let 
us imagine our first parents suddenly thrust out of the 
garden of Eden, and doomed to toil for their daily bread; 
with hands unused to labor, inexperienced, in the substi- 
tutes for unnecessary exertion and in the avoidance of 
local injury, and exposed to all the accidents of a pre- 
carious existence. Let us try to realize the awe-stricken 
dismay which must have oppressed man's mind on the 
infliction of his first wound, his first experience of pain; — 
the breach of surface disclosing to his sight his blood 
flowing unceasingly, or leaping at sustained intervals, 
from its open chambers, his sense of fainting, ultimately 
sinking to the earth, the foretaste of death; this, 
too, with the recent denunciation, ' Thou shalt surely 
die, ' still ringing in his ears. Can words depict the 
hopeless anguish which he must have endured? But what 
follows? See him awakening to life again, the stream of 
blood stayed, the chasm plugged, his strength revived 
and day by day that wound — which he regarded as the 
badge of death, the vengeance of the Creator's wrath — nar- 
rowing and healing till it could hardly be seen. 

"I have made these observations for the purpose of 
showing the original promptings of nature to man, for the 
alleviation of what must have necessarily befallen him in 



232 PRINCIPLES OF ALATHIASIS. 

his altered condition. Pain was made the prime agent. 
Under injury, pain suggested the necessity of, and, 
indeed, compelled him to seek for rest. Every deviation 
from this necessary state of rest brought with it through 
pain, the admonition that he was straying from the condi- 
tion essential to his restoration. He must have observed 
with astonishment the breaking asunder of the newly 
formed tissue or the steady development into normal 
structure, which occurred in exact accordance with the 
disturbance or rest of the parts, which the sense of pain 
had enabled him to regulate so accurately, and to employ 
so beneficially for his own personal relief and comfort. 

"That the Lord of all should have implanted in man, 
beyond the endowments which enable him to sustain his 
existence, a recuperative power from the accidents 
and mischances of his precarious existence, appears 
to me to supply an evidence of his merciful and unspeak- 
able love, too lightly considered. 

"Growth is the antitype of repair, prefiguring the 
physiological capabilities of existing structures to repair 
themselves. Without digression, I may say that so inti- 
mate is the association between rest and growth as to 
make them appear, on a superficial view, to stand to each 
other in the relation of cause and effect. Accurate obser- 
vation of the animal and vegetable world certainly reveals 
their perpetual co-existence; and growth, as a rule, seems 

to proceed, pari passu, with physiological rest. 

*■ # * * * 

" We all know how eagerly rest is sought for by the 
lower animals, especially in periods of suffering from 
injury or disease — how they endeavor to escape from the 
prying curiosity of man in order that the injury may be 
the more speedily repaired. The value of rest in fostering 
the production of that highly organized animal tissue 
which forms so large a portion of our staple food is well 
known to the stock-keeper and grazier. A homely illus- 
tration may be found in the fact that in infancy the child 
who sleeps much mostly thrives. The observation is 



THE MINIMIZA TION OF PAIN 



233 



equally true, that the wakeful, restless child seldom 
displays the evidence of active nutrition. Doubtless 
all will admit that in infancy development is in its 
highest state of activity, and that the healthy infant 
passes the greater portion of its life in a state of rest and 
sleep. Growth — the renewal of some parts, and the fresh 
development of others — seems thus to claim sleep and 
rest as its helpmates. 

Thus far I have endeavored very briefly to point out 
the relation of rest to growth. I would now say a few 
words regarding the relation of rest to repair. 

1 ' Repair is but the repetition of growth. The same ele- 
ments, the same kindred condition, are necessary to the same 
results. Rest is the necessary antecedent to the healthy 
accomplishment of both repair and growth. This surely 
is the natural suggestion of a means towards an end which 
should never be lost sight of by the physician or surgeon. 
For example, children who are ill and lose their rest, waste 
very rapidly, more rapidly in proportion than older people; 
but as soon as the morbid condition subsides, and rest 
asserts its power, the recovery or repair becomes 
extremely active, accompanied by an increased tendency 
to sleep; sleep supplying the great desideratum previously 
required. 

"Take for example, the case of a child suffering greatly 
from the irritation of stone in the bladder, which prevents 
sleep, induces sometimes extreme emaciation, and urges 
the child even to the verge of death. How marked, how 
almost immediate is the change on the removal of the 
stone. On giving rest to the bladder, and consequent 
constitutional rest to the general system, the child falls 
into a profound and prolonged sleep. 

11 In principle, the same remarks and the same reasons 
would apply to cases of extreme dyspnoea relieved by the 
operation of tracheotomy, or strangulated hernia, after the 
reduction by taxis or the knife, or to the removal of an 
extraneous body from the auditory canal. In these and 
in many other instances, which might be adduced the 



234 PRINCIPLES OF ALA TNIA SIS. 

relief afforded by the surgeon is often followed in children 
by long and highly restorative sleep. 

"The interruption of rest by local disease,, occuring to 
persons in the middle period of life, does not cause the 
same degree of exhaustion and wasting as in the young. 
They bear the loss of sleep better, because their constitu- 
tion has to sustain the stress of repair only — not of both 
development and repair, as in the child. Their recovery 
is slower; their subsequent sleep is not so profound nor 
so prolonged, nor their rest so complete. The defective 
sleep and slow repair which manifest themselves in the 
old after injury of any kind are familiar to us all. 

"What I have here endeavored to inculcate is, that 
growth and repair bear an exact relation to due physio- 
logical rest, local and general. 

"Although it is, I believe, impossible to explain what 
are the delicate elaborations which are associated with 
.repair and growth (those marvellous renewels of life and 
strength resulting from repose and rest,) I need not insist 
upon their obviously beneficial and constant ministration 
to the exigencies, emergencies, and necessities of man's 
life on earth. Practically, the maximum of result is 
co-equal with the minimum of disturbance. Thus rest 
becomes the great fosterer of repair." 

Sec. IJ2. Dr. Williams' View. — In "Principles of 
Medicine, (Page 8 1,) the following language occurs, which 
is here quoted as additional authority, upon the question 
of the relation of pain to disease: 

" In many instances we are to regard pain merely as a 
symptom to be removed only by means which remove its 
cause, the reason which produces it: but in many cases,, 
on the other hand, although a symptom, it constitutes a 
chief element of the disease, and one against which 
remedies must be expressly directed. Thus it is in 
neuralgia, gastralgia, nephralgia, colic, dysmenorrhoea, 
and perforated intestines. So long as the excessive pain 
lasts, all the functions suffer, faintness and exhaustion 
ensue, and if no relief comes, the prostration may be fatal. 



THE MINIMIZATION OF PAIN. 235 

Here, to mitigate or remove t fie pain is a first and pressing 
indication. Again, in some other cases where the pain is 
less severe, it may be very hurtful, by interfering with 
important functions. Thus the stitch of pleurisy impedes 
the breathing; the pain of tenesmus and the irritation of 
the stomach or windpipe cause efforts at straining, vomit- 
ing, and coughing, sj violent, that the functions are 
thereby kept in a state of disturbance, and the strength 
is exhausted. Here it may be necessary to treat promptly 
for the pain on account of its immediately pernicious 
effects." 

Sec. 133. The View of Dr. Robert Lis ton. — In his 
"Elements of Surgery" (Page 16,) this able surgeon cor- 
roborates the authorities above cited, concerning the rela- 
tion of pain to disease, as follows: "Though inflamma- 
tion does not always accompany the sensation of pain, yet 
the latter, in a greater or less degree, attends inflamma- 
tory action; and perhaps, it is fortunate that it does so. 
Because were it not for the occurence of pain, the patient's 
attention would not be directed to the disease; he would 
continue to use the part as if in health, and the affection 
would thus be much aggravated. Whereas, according to 
the existing provision of nature, pain is felt at the com- 
mencement of the action, the presence of which the patient 
is thereby made aware of; and he is compelled to employ 
such measures for its removal as reason naturally dictates, 
of which none is more effectual than disusing the affected 
part. The nerves are thus the safe-guards of the various 
parts of the body in health; their nurses in disease. A 
part deprived of sensation may be used, even to the 
destruction of its texture, without producing any impres- 
sion on the sensorium, and consequently without the 
animal being conscious of it. 

" The presence of pain, as a symptom of inflammation, 
may be easily explained. The connection of the vascular 
with the nervous system is very constant and intimate. 
Their ramification accompany each other, and are con- 
tained in the same cellular sheath; and without the recip- 



236 PRINCIPLES CF ALATHIASIS. 

rocal influence of each, neither could perform its functions 
perfectly. 

"When the circulation is excited, the nerves accom- 
panying the affected vessels are unusually compressed, and 
over-stimulated by the circulating fluid, in which, prob- 
ably, some change takes place, and in this manner 
unnatural impressions are produced; the nerves themselves 
are likewise the seat of disease, in consequence of the 
enlargement of the minute capillaries which permeate 
them. Over detension of the coats of the vessels may 
also be supposed to give rise to painful feelings, independ- 
ently of any affection of the accompanying nervous trunks. 

"The degree of pain is generally in proportion to the 
sensibility of the part when in health; it also depends upon 
the distensibility of the parts affected, and on the inten- 
sity of the inflammatory action. When bones, tendons, 
etc., which in their uninflamed state are nearly insensible, 
become inflamed, the pain and suffering are most excruci- 
ating, owing to the resistance opposed to the dilatation of 
the vessels, and the prevention of the effusion by which 
they naturally relieve themselves. 

"The kind of pain also varies, in consequence of differ- 
ent modifications in the action causing different impres- 
sions on the sensorium. Pain is not always increased in 
proportion to the natural sensibility of the part; for in 
some instances the sensibility is rendered much more 
intense, while in others it is much obtunded." 

Sec. 134. The Recuperative Power of Nature. — As 
hereafter seen the thought suggested in the last four sec- 
tions that there is a natural reparative power in the human 
system when pain is removed is an important Alathiastic 
principle; and in order that the subject ma)* be more 
clearly understood the following additional quotation is 
made from the lectures of Dr. Hilton on Rest and Pain: 

" It would be well I think, if the surgeon would fix upon 
his memory as the first professional thought which should 
accompany him in the course of his daily occupation, this 
physiological truth — that nature has a constant tendency 



THE MINIMIZATION OF PAIN. 237 

t 

to repair the injuries to which she may have been sub- 
jected, whether those injuries be the result of fatigue or 
exhaustion, of inflammation or accident. Also that this 
reparative power becomes at once most conspicuous when 
the disturbing cause has been removed'; thus presenting 
to the consideration of the physician and surgeon a con- 
stantly recurring and sound principle for his guidance in 
his professional practice. 

" As illustrations of this truth take the following: An 
extraneous body falls upon the conjunctiva; it is immedi- 
ately pushed, by repeated involuntary closure of the eye- 
lids, towards the angle of the eye, close to the puncta 
lachrymalia; thence the lachrymal fluid floats it upon the 
caruncula larchrymalis, where it becomes entangled by 
the hairs with which this structure is provided, producing 
redness and pain, but after its removal by the surgeon or 
nature, the whole of the inflammatory appearance van- 
ishes, showing that it was only necessary to remove the 
disturbing cause. If there be a thorn in the finger you 
have but to take it out, and the loca^ irritation subsides. 
Suppose you have a fish-bone in the throat, exciting con- 
stant involuntary efforts of delutition — as soon as it is 
removed all the disturbance in the throat ceases. An 
in-growing toe-nail produces great pain and local inflam- 
mation: if you take off the edge of the nail, all these 
symptoms quickly vanish. Corns get well if pressure be 
taken from them. I admit that this is all very simple 
surgery, but it illustrates a principle — that if the local, 
disturbing cause, whatever it be, is removed, nature has 
an immediate tendency to repair the injury which has been 
inflicted, because she is enabled to adopt her own remedy, 
Rest." 

Sec. ijj. Distinction Between Weakness and Disease. 
— We find it then well established by medical authority that 
an undue burden upon the nervous tissues results in a 
state of mental unrest called pain; and hence the part 
affected is said to be in a state of disease; which means 
not-case. The part affected disturbs the case of the 



238 PRINCIPLES OF ALATHIASIS. 

patient; and is spoken of as dis-eased because the patient 
is not-at-ease. The problem then is to restore the patient 
to ease as soon as possible. As soon as that is done, as 
for instance in the case of fever, the patient is no longer 
considered diseased, but convalescent. This subject is 
explained in Dr. Buchan ; s "Family Medical Library" 
(Page 107,) as follows: 

"The fever being subdued by the entire removal of 
irritation and internal congestion, convalescence will, in 
general, be most successfully conducted without the exhi- 
bition of tonic remedies. A scheme of diet, drink, and 
general regimen, skilfully directed, and faithfully observed, 
constitutes now the means in which confidence may be 
most safely reposed. The patient is feeble and emaciated, 
bnt not diseased. Let the points specified, then 
receive the attention to which they are entitled, and the 
powers of the constitution will accomplish the rest, by 
bestowing cotemporaneously substance and strength." 

We see from this extract that when pain is overcome 
the part affected is nt)t considered as diseased, but is more 
or less enfeebled; and will grow stronger under the 
reparative power of nature, as above explained by Dr. 
Hilton, until the normal condition or strength is attained. 
Where there is no pain physical trouble is a question of 
zveakness and not of disease. 

Sec. Ij6. The Promise of Christ. — Bearing in mind 
the proposition that the first question in treating a malady 
is to attain to a state of ease by overcoming the pain, let us 
advert to the promise of Christ: "Come unto me, all ye 
that labor and are heavy laden, and I will give you rest. 
Take my yoke upon you, and learn of me; for I am meek 
and lowly of heart; and ye shall find rest unto your souls. 
For my yoke is easy, and my burden is light." 

In considering this passage, we should note that all 
unrest or absence of ease, proceeds, as we have seen in 
Sec. 128, either Jrom physical or mental causes. But in 
either case, this pain or unrest is a trouble of soul, for 
there is no pain, except as we are conscious of it. 



THE MINIMIZATION OF PAIX. 239 

The promise of Christ, therefore, should not be con- 
strued so as to limit it to trouble springing from spiritual 
causes; but it certainly seems to be broad enough to cover 
any pain of which we are conscious, whether it be of 
mental or physical origin. 

The proposition of Christ is then to restore us first to 
a condition of ease and rest. But how is this to be done 
in our Post-apostolic age? 

From what is said in the last chapter it is plain that 
we may not look for the healing power of Christ to be 
exhibited in the same manner as in the days of his incar- 
nation. The condition in the text is "learn of me." 
It is then along the line of the aquisition of knowledge of 
the truth that the promised rest is secured. The condi- 
tion of learning of Christ was not imposed in the Christo- 
apostolic age; at least not to the extent that is demanded 
of us. In primitive times multitudes were healed with 
apparently very little knowledge of the principles 
involved. But in our day increased learning carries with 
it increased responsibility. In applying then to the 
Great Physician for healing of disease; and having seen 
that the first step in the treatment of affliction is to over- 
come the pain or unrest incident to the disease; let us 
inquire what fact a learner or disciple of Christ may learn 
in relation thereto, from his teachings. These subjects 
are of absorbing interest and will engage our attention in 
the next section. 

Sec. 137. Present Salvation. — The first thing that the 
Divine word seems to impress upon the heart of the seeker 
of rest is the thought of Present Salvation. "Sufficient 
unto the day is the affliction thereof.'" The scriptural 
plan of salvation is to deal with the woe now at hand; and 
not with the trouble of yesterday, nor the affliction of 
tomorrow. Present Salvation casts out the spirit 
that broods over the past and forbodes the future; 
and then poceeds to deal with the present actual afflic- 
tion. 



2 4 o PRINCIPLES OF ALATHIASIS. 

In Sec. 92, in treating of salvation from the conse- 
quences of evil or sin the following language is used: 

"We do not need to fear the wrath to come. What- 
ever wrath strikes us can only overtake us in the now 
time. 

This same truth applies to relief from pain. The 
present distress is all with which we have to do. Divine 
grace can only be bestowed upon us in the present; and 
we should look carefully into our actual present condition 
to see how much grace we now need. 

A Christian philosopher or truth-healer, in dealing 
with pain will find it profitable to say in his heart in 
substance as follows: "My past pain is gone. I will 
never be required to suffer that again. My future pain is 
not here yet. I will not anticipate it. All I am required 
to deal with is the present pain; which is as fleeting as the 
beat of the pulse, or the flash of a thought." 

Considerations such as are involved in this formula, 
unload from the mind and the body, much of the pain, by 
minimizing the pain of which the mind is conscious; for 
as we have already seen the consciousness of pain is of its 
essence. 

When the operations of an untutored mind are closely 
observed in a moment of suffering, it will be found that 
the attention is dwelling much upon the past pain, or 
future pain; and thus by crowding in upon the mind the 
aionion torment of the past, and the aionion torment of 
the future, in connection with the present torment, a 
greater burden is piled upon the part of the body affected 
by the disease, than is necessary; and often times breaks 
the body down. It is as much a taste of the dogma of 
eternal torment as is possible to a finite mind. It pro- 
duces a worry that only aggravates the disease. 

If we would seek rest or ease from Christ, we should 
ourselves, lay aside all unnecessary burdens. If we cur- 
tail pain, by minimizing the consciousness of it, through 
the elimination of the past and future woe, from the 
attention of the patient, then pro tanto we contribute to 



THE MINIMIZA TZOAT OF PAIN. 241 

health; for as above seen, in proportion as pain is reduced, 
the disease disappears; and when the pain is entirely 
removed, the case then presents a question of weakness, 
and not of disease. 

This principle of reducing pain to a minimum is the 
secret of success in dealing with disease. When pain is 
minimized by strict telling of the truth, in relation to the 
actual present suffering, and kept minimized by persistent 
elimination of past and future woe from the attention of 
the patient, it leaves very little else for the physician, 
whether human or Divine, to do in relation to the disease. 
In most cases it will be found that the patient has passed 
into a condition of weakness, and should be treated for 
that instead of disease. 

There are two ways that God can deal with a burden; 
one is to remove it; the other is to give strengh to carry 
it. Hence, in relation, to the present pain, that comes 
and goes like a flash, Divine grace may proceed, by either 
removing the pain entirely or giving the patient grace to 
endure it pending the accomplishment of the perfect work 
of patience or other purpose involved in Divine mystery. 

The point, however, especially to be noted, is that by 
persistent minimizing of the pain, we leave but little for 
God to do in relation to the disease ; and we bring the 
case, where the reparative power of nature can begin to 
work; and the God of truth who is well pleased with such 
consecration to the truth, and exemplification of the 
power of truth, may well be trusted to supplement such 
efforts with all necessary aid that is beyond our finite 
resource. 

" O thou afflicted, tossed with tempest and not 
comforted," be assured that there is elixir in the words 
of Christ: "Sufficient unto the day is the affliction 
thereof." The more we meditate upon them, the greater 
will be our victory over every species of wrath, torment 
and condemnation; and pain will dissolve as snow before 
the sun. 

Sec. 138. Fear is of the Essence of Pain. — In the con- 

15 



242 PRINCIPLES GF ALA THIA SIS. 

flict with disease, we have seen that the secret of suc- 
cess is to ascertain the real foe to be conquered. And 
this battle must be with something that is of the essence 
of the enemy. Both staves and hoops are of the essence 
of a barrel. Take away either of them and the barrel 
disappears; because they are both essential to its exist- 
ence. So in the treatment of disease we will succeed if 
we overcome the pain; for it is the essence of the affliction. 
The inquiry then presents itself, has pain, something that 
is essential to it, that we may readily attack? In examin- 
ing this question it will be found that fear is our ultimate 
foe, it being of the essence of pain; i. e. where there is no 
fear there is no torment. 

The apostle John says: ''There is no fear in love; but 
perfect love casteth out fear; because fear hath i torment '. 
He that feareth is not made perfect in love. 

"Fear hath torment." How true this is. If we 
closely observe our emotions, in time of pain we will 
perceive some form of fear, such as alarm, dread, terror 
or fright, according to the suddenness or gravity of the 
case. In the treatment of pain then the principle object 
of our assault should be the fear, working like a serpent 
in the heart, and stinging the patient to death. 

It is the purpose of this chapter, merely, to minimize 
fear; or reduce it to its proper dimensions, by teaching 
the patient to consider that present fear is all with which 
we have to do, and to eliminate from the attention the 
fear of the past and future. There is still another 
or further work to be done; and that is to overcome or 
cast out the minimum of fear, remaining in the heart. 
This is the work of Perfect Love ; a subject that is dis- 
cussed in the proper connection in Part Second of this 
treatise. 

Sec. ijp. Dr. Buchari s View of Fear. — In corrobora- 
tion of the theory that there is an intimate relation 
between fear, pain and disease, citations can be made 
from any standard medical author. But the following 
extracts from "Family Medical Library f (Page 82,) 



THE MINIMIZATION OF PAIN, 243 

being so obviously true, will suffice for the present 
purpose: 

"The influence of fear, both in occasioning, and 
aggravating diseases, is very great. No man ought to 
be blamed for a decent concern about life; but too great 
a desire to preserve it, is often the cause of losing it. 
Fear and anxiety, by depressing the spirit, not only 
dispose us to disease, but often render those diseases 
fatal which an undaunted mind would overcome. 

"Sudden fear has generally violent effects. Epileptic 
fits, and other convulsive disorders, are often occasioned 
by it. Hence the danger of that practice, so common 
among young people, of frightening one another. Many 
have lost their lives, and others have been rendered 
miserable by frolics of this kind. It is dangerous to 
tamper with human passions. The mind may be easily 
thrown into such disorder as never again to act with 
regularity. 

"But the gradual effects of fear prove most hurtful. 
The constant dread of some future evil, by dwelling upon 
the mind, often occasions the very evil itself. Hence it 
comes to pass, that so many die of diseases of which they 
long had a dread, or foolish prediction. This for example, 
is often the case with women in child-bed. Many of these 
who die in that situation, are impressed with the notion 
of their death, a long time before it happens; and there is 
reason to believe that this impression is often the cause 
of it. 

"The methods taken to impress the minds of females 
with the apprehensions of the great pain and peril of 
child-birth, are very hurtful. Few women die in labor, 
though many lose their lives after it; which may be thus 
accounted for. A woman after delivery, finding herself 
weak and exhausted, immediately apprehends she is in 
danger; but this fear seldom fails to obstruct the neces- 
sary functions, upon which her recovery depends. 
Thus the sex often fall a sacrifice to their own ima^ina- 



244 PRINCIPLES OF ALATHIASIS. 

tion, when there would be no danger, did they apprehend 
none." 



PART SECOND. 
LOVE. 



THE SENSIBILITIES. 

LOVE. 

CHAPTER XXIII. 

THE HEART OF MAN. 



Sec. 14.0. Importance of the Subject. — Reference has 
been made in a note to Sec. 10 to the threefold division 
of mental activity: Intellect, Sensibilities, and Will. In 
Part First of this work we have been considering matters 
of faith, the formation of which involves one of the chief 
functions of the intellect, or thinking faculty. 

We now enter upon questions pertaining to the sensi- 
bilities or faculty of feeling. 

"The importance of this department of mental 
activity," says Dr. Haven, " becomes obvious at a glance. 
The springs of human action lie here. We find here a 
clue to the study of human nature and of ourselves. To 
understand the complicated and curious problem of human 
life and action, to understand history, society, nations, 
ourselves, we must understand well the nature and phil- 
osophy of the sensibilities. Here we find the motives 
which set the busy world in action, the causes which go 
to make men what they are in the busy and ever changing 
scene of life's great drama. It is the emotions and pas- 
sions of man which give, at once, the impulse, and the 
direction, to their energies, constitute their character, 



248 PRINCIPLES OF ALATHIASIS. 

shape their history and their destiny. A knowledge of 
man and of the world is emphatically a knowledge of the 
human heart. " 

" Without the emotions which accompany them," says 
Dr. Thomas Brown, "of how little value would the mere 
intellectual functions have been. It is to our vivid feel- 
ings of this class we must look for those tender regards 
which make our remembrances sacred; for that love of 
truth and glory, in mankind, without which to animate 
and reward us in our discovery and diffusion of knowledge, 
the continued exercise of judgment would be fatigue 
rather than a satisfaction, and for all that delightful won- 
der which fancy, or the still more admirable beauties of 
the unfading model, that model which is ever before us, 
and the imitation of which, as has been truly said, is the only 
imitation that is itself originality. By our other mental 
functions, we are mere spectators of the machinery of the 
universe, living and inanimate; by our emotions, we are 
admirers of nature, lovers of man, adorers of God. * * 

" In this picture of our emotions, however, I have pre- 
sented them in their fairest aspects; there are aspects 
which they assume, as terrible as these are attractive; but 
even terrible as they are, they are not the less interesting 
objects of our contemplation. They are the enemies with 
which our mortal combat, in the warfare of life is to be 
carried on; and of these enemies that are to asail us, it is 
good for us to know all the arms and all the arts 
with which we are to be assailed; as it is good 
for us to know all the misery which would await our 
defeat, as well as all the happiness which would crown 
our success, that our conflict may be the stronger, and 
our victory, therefore, the more sure. 

"In the list of our emotions of this formidable class, 
is to be found every passion which can render life guilty 
and miserable; a single hour of which, if that hour be an 
hour of uncontrolled dominion, may destroy happiness for- 
ever, and leave little more of virtue than is necessary for 
giving all its horror to remorse. There are feelings as 



THE SENSIBILITIES. 249 

blasting to every desire of good that may still linger in 
the heart of the frail victim who is not yet wholly cor- 
rupted, as those poisonous gales of the desert, which not 
merely lift in whirlwinds the sands that have often been 
tossed before, but wither even the few fresh leaves, which 
on some spot ot scanty verdure have still been flourishing 
amid the general sterility." 

Sec. 1 4.1. Scriptural References to the Heart. — The 
texts of scripture concerning the heart or emotional 
nature of man, are exceedingly numerous; and it is diffi- 
cult to make selections; for it is no easy task to decide 
which are the choicest among so many that are choice. 
But the following will serve to show the importance of the 
subject in the estimation of the sacred writers: 

Math. 5-8. "Blessed are the pure in heart; for they 
shall see God." 

Math. 22-37. " Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with all thy 
mind. " 

Luke 8-12. "Those by the wayside are the)' that 
hear; then cometh the devil, and taketh away the word 
out of their hearts, lest they should believe and be saved. " 

Luke 8-15. " But that on the good ground are they, 
which in an honest and good heart, having heard the word, 
keep it, and bring forth fruit with patience." 

Acts. 28-27. "The heart of this people is waxed 
gross, and their ears are dull of hearing, and their eyes 
have they closed; lest they should see with their eyes, 
and hear with their ears, and understand with their heart, 
and should be converted and I should heal them." 

Romans 10:9-10: "If thou shalt confess with the 
mouth the Lord Jesus, and shalt believe in thine heart 
that God hath raised him from the dead, thou shalt be 
saved. For with the heart man believeth unto righteous- 
ness; and with the mouth confession is made unto salva- 
tion." 

Jer. 29-13. "Ye shall seek me, and find me, when 
ye shall search for me with all your heart." 



250 PRINCIPLES OF ALATHIASIS. 

Thess. 3-5. " The Lord direct your hearts into the 
love of God, and into the patience waiting for Christ." 

Prov. 4:20-23. "My son keep thy heart with all 
diligence; for out of it are the issues of life." 

Psalms 10:14. "Let the words of my mouth, and 
the mediations of my heart, be acceptable in thy sight, O 
Lord, my strength and my redeemer." 

Psalms 51:10. "Create in me a clean heart, O God; 
and renew a right spirit within me." 

Psalms 66:18. " If I regard iniquity in my heart the 
Lord will not hear me." 

Prov. 14:30. " A sound heart is the life of the flesh; 
but envy the rotteness of the bones." 

Isaiah 29:13. "This people draw near me with their 
mouth, and with their lips to honor me, but have removed 
their heart far from me." 

Jer 4:14. "O Jerusalem, wash thine heart from 
wickedness, that thou mayest be saved." 

Eze. 21:19-20. "I will put a new spirit within you; 
and I will take the stony heart out of their flesh, and 
will give them an heart of flesh; that they may walk in my 
statutes, and keep my ordinances, and do them; and they 
shall be my people, and I will be their God." 

Daniel 10:12. " From] the first day that thou didst 
set thine heart to understand, and to chasten thyself 
before thy God, thy words were heard." 

Sec. 142. Alathiastic Classification of the Sensibili- 
ties. — The principles of division of the sensibilities have 
differed among psychologists, according to the various 
ends in view, of the respective writers. Without enter- 
ing into the various analysis that have been adopted, it is 
sufficient to say that for the purposes of the present 
treatise, the words sensibilities, emotions, feelings, 
desires, affections, passions and sentiments are all used as 
practically, synonymous, and are divided into two great 
classes, viz: (1) The sound heart; (2) The unsound 
heart. 



THE SENSIBILITIES. 251 

The former tends to health of body and mind; the 
latter to physical disease and insanity. 

As we progress in the investigation we will find that 
the former is dependent upon Unrestricted Love and the 
latter springs from Restricted Love. 

The love that finds utility in all things is unrestricted. 
The heart and mind of such a man is sound. And the 
tendency of a sound mind is to clothe itself with a sound 
body. Mens sana in sano corpore. 

But a restricted love is pessimistic. It finds fault 
with the existing order of things, and sees but little to 
admire in this world. This disease of the soul tends to 
produce disease of the body. 



CHAPTER XXIV. 



DEFINITION OF LOVE. 



Sec. 14.J. The Broadness and Mystery of Love. — The 
Greek word agape, which is translated by the word love 
in the New Testament, is very broad in its signification. 

In fact it is impossible to fully define it; for, it is an 
attribute of the infinite God, and hence, involved in 
mystery. " God is love. '' No one can fully define love, 
until he can fully define this text. 

Love, however, may be defined generally to be the 
agreeable sensation excited in the heart by the perception 
of utility in the object of affection. In former sections 
we have seen that both panagathism and sanctification 
require universal utility; because utility is the test of both 
goodness and purity. And it is equally true that 
utility is the test of love. Unrestricted love, there- 
fore, can only exist in the heart of a panagathist. 
Restricted love exists in the heart of one who finds 
utility in some things, and uselessness or waste 
in other things. His love is limited or restricted to that 
which he can utilize. It is quite common for one of these 
narrow and contracted hearts to say of an enemy: "I 
have no use for that man." Such a one has both love and 
hatred in his heart. The tendency in such a case is to 
increase the bitterness until the heart becomes pessimistic 
— soured on all things — and all love disappears; a thought 
that the apostle James enforces as follows: ''The tongue 
can no man tame; it is an unruly evil, full of deadly 
poison. Therewith bless we God, even the Father; and 



DEFINITION OF LOVE. 253 

therewith curse we men, which are made after the simili- 
tude of God. Out of the same mouth proceedeth blessing 
and cursing. My brethren, these things ought not to be so. 

" Doth a fountain send forth at the same place sweet 
water and bitter? Can the fig tree, my brethren, bear 
olive berries? either a vine, figs? so can no fountain both 
yield salt water and fresh." 

We are bound to hold that God's love is unrestricted; 
for we must presume that God has a good reason for all 
the phenomena that he has created. There is no vanity 
in the Divine Economy. 

This broadness of vision, that sees utility in all things, 
enabled Christ to pray for his crucifiers and to enjoin his 
disciples to love their enemies. The secret of obedience 
to this command is to learn how to utilize the antagonism 
of our foes. It will be found useful in many ways; especi- 
ally calling into exercise the qualities of forgiveness, 
reconciliation or endurance; and in the development of skill 
in overcoming the wrath of man. 

Restricted love is clanish; and manifests itself in society, 
in "sets," characterized by shallowness and more or less 
spite, superciliousness or contention; and in business by 
guilds and strikes; and in politics by party spirit; and in 
religion by denominational jealousy and strife; and in 
governments; by embargoes and prohibitory tariffs. 

Unrestricted love is the boundless ocean, whose hoarse 
waves mysteriously caress even the shark and bears upon 
its breast the sea-serpent and the maelstrom; and the 
many wonders of the deep; and together with the heavens 
that it mirrors to our gaze, declares the wonder and glory 
of God. Restricted love is the creeks rivulets and rivers 
flowing toward the sea. Some of them are so shallow as 
to become parched and dried up, producing bigotry and 
fanaticism. 

Sec. 14.4. Utility the Test of Divine Love. — In con- 
sidering the question of the relation of utility to love, we 
will first consider Divine love, as all other love in some 
manner exemplifies it. 



254 PRINCIPLES OF ALATHIASIS. 

In Luke 18:7-10; Christ said: ''Which of you, hav- 
ing a servant plowing or feeding cattle, will say unto him 
by and by, when he is come from the field, go and set 
down to meat? And will not rather say unto him, make 
ready wherewith I may sup, and gird thyself; and serve 
me, till I have eaten and drunken; and afterwards thou 
shalt eat and drink? Doth he thank that servant because 
he did the things that were commanded him? I trow not. 
So likewise ye, when ye shall have done all those things 
which are commanded you, say, we are unprofitable ser- 
vants; we have done that which was our duty to do." 

It is undoubtedly true that as servants we are unprofit- 
able to God; for we can neither add to nor take anything 
from infinity by our labors. All things are God's. He 
upholds us by his power; and all we have and are, are right- 
fully his. So that from the standpoint of a servant, we 
must give a negative answer to the question in Job 22:3: 
"Is it gain to God, that thou makest thy ways, perfect?" 

But as creatures, companions, friends and children of 
God, there is utility attached to our existence. Take the 
case of a poor relation in the house of a rich relative. It 
often happens that his presence is desired as a visitor on 
account of the joy derived from his company. Christ 
seems to have had some such thought as this, when he 
said : ' ' Knock and it shall be opened 'unto yon. ' ' So while 
we may be poor in this world's goods, yet we may be 
rich by faith; so as to become children, visitors and com- 
panions of God; and as such be profitable to the Monarch 
of the skies, even though He may be veiled from mortal 
sight, by the cloud that enveloped Him on the day of his 
ascension. 

There are many other relations in life that God may 
assume towards us, to his profit, such for instance as law- 
giver, teacher, physician, Savior, etc. But these may be 
left to the meditation of the reader. Enough has been 
said to show that we are not useless. God will reap a 
harvest from all his works. It is manifestly the nature of 
God to be pleased at the development and growth of 



DEFINITION OF LOVE. 255 

religious faith in this world. And as we have seen in 
former sections, much of the phenomena of this world, 
that would otherwise seem waste and useless, can be uti- 
lized in these faith-producing processes. In fact all 
grists come to the mill of the God of faith. "God so 
loved the world, that He gave his only begotten son that 
whosoever believeth in Him should not perish, but have 
everlasting life." Probably one of the reasons why God 
loved this world is his delight in saving it through faith; 
and in this faith-work everything is of utility; not except- 
ing even the hairs of our head that are numbered, or the 
sparrow that falls to the ground; or the lily that neither 
toils nor spins. God did not and in a sense could not rest 
until the evening of the sixth day when he "saw every- 
thing that he had made, and, behold it was very good." 
The dust He used in making an earthly tabernacle for 
man, redeemed all his works from waste, through the Son 
vf Man. God might well rest after He set in motion the 
machinery that finally culminated in a being so unap- 
proachably glorious as Jesus the Christ, through whom we 
may utilize and therefore truly love all things. 

Sec. 145, The Utility of Sin. — The reader will 
probably admit that all things are useful except sin. The 
battle then of unrestricted love is to utilize the sin of 
mankind. In the first place consider the many thou- 
sands that draw dividends from sin, viz: The officers of 
criminal courts, including criminal lawyers; and the 
writers, printers, publishers and sellers of criminal law- 
books; and also the physicians and druggists, and the 
writers, printers, publishers and vendors of medical litera- 
ture. If there was no sin the revenues of the former 
class would be entirely cut off; for there would be no 
criminal jurisprudence and the income of physicians 
would be marvelously curtailed; for surgery would be the 
only branch of medical learning in demand, sufficient to 
justify the existence of the medical profession; and that 
on account of the accidents and mistakes of man; but not 
of fraud or crime, the chief cause of disease. 



25^ PRINCIPLES OF ALATHIASIS 

The creation, however, of the avocation of the lawyer 
and the physician is not sufficient to justify the phenome- 
non, known as sin. The advantage they derive from it is 
a mere incident. The chief reason why God suffers sin to 
exist is its utility in matters of Religion. The word of 
God declares that the way of the transgressor is hard and 
and that it results in ruin and death. The crowded con- 
dition of our lunatic asylums and penitentiaries and the 
widespread havoc of sin are overwhelming corroborative 
proof that God is truthful; and hence is of great value in 
the faith-producing processes, by which faith in Christ is 
established in the hearts of his followers. And on the 
other hand this faith is increased, by experiencing the 
promised salvation, from sin and its consequences; and not 
only so, but love is developed in the truly repentent 
towards the Divine Forgiver and Healer of sin. 

In Sec. 70 this subject is explained as follows: 

"Christ evolved love from sin by forgiving it. This 
is shown in the case of the woman, whose sorrow for sin 
was so great that she washed his feet with her tears, and 
wiped them with her hair, and kissed his feet and 
anointed them with ointment. And he said unto her: 
' Thy sins are forgiven. ' And to the objecting Pharisee 
He said: ' Her sins, which are many are forgiven; for she 
loved much; but to whom little is forgiven the same 
loveth little.' " 

And in Sec. 73 it is said: " The results of sin cor- 
roborate the testimony of Christ and his apostles, as to 
the fact that sin is ruinous. Hence jails and penitentiar- 
ies are standing proofs of the truth of the Divine word." 
* * * We thus see that sin, mysteriously subserves 
the purpose of both faith and love." 

The repeated references, in this work, to the utility 
of sin, are made, because the subject is regarded as of 
great importance from an alathiastic standpoint of view. 
The broader, deeper, more generous, more forgiving the 
love, the sounder the heart, and the more conducive 
health. 



DEFINITION OF LOVE. 257 

What we do not love, we treat as refuse ; and thus 
place our God, by virtue of his omnipresence, in a filthy- 
place; and ourselves also, unless we become purer than 
our God. No faith then is sound that has no use for a fel- 
low mortal, no odds, how great his sin may be. In such 
a case, wrath is liable at any time to consume what little 
love may exist in the heart. A love that never runs dry, 
is one whose peace flows like a river, or the current of the 
mighty ocean, whose navigable waters, bless a peaceful 
world with the glory of unrestricted commerce. 



16 



CHAPTER XXV. 



GENERAL CHARACTERISTICS OF LOVE. 



Sec. 14.6. The Apostle Pauls View. — First Corin- 
thians Thirteenth Chapter: 

"Though I speak with the tongues of men and of 
angels, and have not love, I am become as sounding brass, 
or a tinkling cymbal. And though I have the gift of 
prophecy, and understand all mysteries and all knowledge; 
and though I have all faith, so that I could remove moun- 
tains, and have not love, I am nothing. And though I 
bestow all my goods to feed the poor, and though I give 
my body to be burned, and have not love, it pronteth me 
nothing. Love suffereth long, and is kind; love envieth 
not; love vaunteth not itself; is not puffed up. Doth not 
behave itself unseemly, seeketh not her own, is not easily 
provoked,* thinketh no evil; rejoiceth not in iniquity, but 
rejoiceth in the truth; beareth all things, believeth all 
things, trusteth all things, endureth all things. Love 
never faileth: but whether there be prophecies, they shall 
fail; whether there be tongues, they shall cease; whether 
there be knowledge, it shall vanish away. For we know 
in part, and we prophecy in part. But when that which 
is perfect is come, then that which is in part shall be done 
away. When I was a child, I spake as a child, I under- 
stood as a child, I thought as a child; but when I became 
a man I put away childish things. For we now see 
through a glass, darkly; but then face to face; now I know 
in part; but then shall I know even as also I am known. 



GENERAL CHARACTERISTICS OF LOVE. 259 

"And now abideth faith, hope, love, these three; but 
the greatest of these is love." 

The wonderful beauty of this chapter, the glory of 
diction, and greatness of comprehension, have been the 
theme of theologians for centuries. A careful review of it 
will reveal its transcendent importance. The more it is 
studied, the more the heart glows with thankfulness and 
praise to God for these mighty truths that have come from 
Divine love through Christ's great apostle to the gentiles. 
It should be noticed that the apostle does not seek to 
define love;but rather to give its characteristics, or methods 
of manifestation. He tells what a man with love in his 
heart does, rather than what it is. It is the purpose of 
the following sections of the present chapter to analyze 
this passage from Corinthians, and similar Scriptures, 
bearing upon the same subject. 

Sec. 14.J. Utilitarianism. — In the first three para- 
graphs, the chapter begins with the thought that love is 
useful. Where there is no sense of profit or utility con- 
cerning a given object there is no love for it. Though one is 
a surpassingly eloquent preacher or prophet, understanding 
all mysteries, and all knowledge, full of faith, a great alms 
giver and chief of stoics, yet without the utilitarian spirit 
of love, they are vain and without profit. Solomon was 
an eloquent preacher; but notwithstanding all his knowl- 
edge and power a spirit of ennui came upon him, and he 
seems to have felt that he had outlived his usefulness, and 
he said; "Vanity of vanities, saith the preacher vanity 
of vanities; all is vanity. 

' ' What profit hath a man of all his labor which he taketh 
under the sun? •• * * 

4 ' I looked on all the works that my hands have wrought, 
and on the labor that I had labored to do: and, behold all 
was vanity and vexation of spirit, and there was no profit 
under the sun. " 

Alexander wept because he had no more worlds to 
conquer. Both he and his great army, suddenly became 
use/ess. His occupation as a warrior was gone. If he had 



260 PRINCIPLES OF ALATHIASIS. 

annexed his kingdom to the kingdom of God, life would 
again have entered his heart; for of the increase of the 
Divine government there shall be no end; the change in the 
warfare being merely from physical to spiritual weapons; 
in which conflicts we come off more than conquerors, 
through faith in Christ. A man whose life is vitalized by 
faith in Christ is never at a loss for something to do, that 
he feels to be useful. When he has nothing else to do he 
can praise and bless God for his goodness and mercy and 
wonderful works; and can meditate upon the vast field of 
knowledge that opens for our consideration, in matters of 
religion, by faith in Christ. 

A Christian then should never lose his sense of useful- 
ness to God, himself " and his fellowman (See Sec. 144;) 
and on the other hand should cultivate the spirit that finds 
virtue or utility in every phenomenon. 

Webster defines utilitarianism to be the doctrine that 
virtue is founded in utility. It may also be said to be the 
doctrine that love is founded in utility; for it is impossible 
to conceive of virtue without love; for as we shall here- 
after see, love is the fulfilling of the law, and hence must 
be of the essence of all virtue. 

As thus defined utilitarianism is a wholesome doctrine; 
especially when united with panagathism, the doctrine 
that holds and seeks to find utility in all things. 

It is wonderful how these two great principles of Chris- 
tian Philosophy enable us to comfort and console ourselves 
in time of affliction, without falling into stoicism, a doc- 
trine as 'we shall hereafter see, that destroys rather than 
saves spiritual life. 

It should, however, be remembered, in seeking 
panagathic, consolation, that it is only available to those 
that love God; or it is only to them that all things work 
together for good. As to all others, there is much of evil,, 
and but little good. If in praesenti, I am living in obedi- 
ence to the Divine will I can utilize whatever of the 
present consequence of my past sins that overtake me. 
But, if in praesenti, I am neglecting the Divine commands, 



GENERAL CHARACTERISTICS OF LOVE. 261 

then I do not love God, and all things while I am sinning 
do not work together for my good; but I meet with more 
or less phenomena, in which I can find no good; nothing 
but evil, or uselessness. 

This seems to be the thought of the apostle Peter when 
He says: "This is praiseworthy, if a man for conscious 
toward God endure grief, suffering wrongfully. For what 
glory is it, if, when ye be buffeted for your sins, ye shall 
take it patiently? But if, when ye do well, and suffer for 
it, ye take it patiently, this is acceptable with God." 

It is then, only, when our conscience is void of offence, 
that we can utilize the buffeting of life. When we do 
well and surfer for it. patience is acceptable; and, as shown 
in the next section such an exercise of the quality of pati- 
ence, is profitable. But in unrepentant wrong doers patience 
is vain, and unprofitable to them. If such a one should 
ever repent of his sins; the quality of patience and endur- 
ence developed by his thorny course can be utilized. But 
while he is in his sins all things cannot and do not work 
together for his good. It is only the repentant believer in 
Christ that can panagatliize the present consequences of 
the past sins of himself and others. 

See. 14.8. Patience. — "Love stiff ereth long." Literally 
this should read love is long-headed — the Greek, makro- 
ihwmia, being composed of makros — long, and thiunos — 
mind; and denotes a spirit that has an end in view, and' 
waits patiently for results. The motto of such a heart is 
respice finem. And in dealing with the sins or infirmities 
of others, is is characterized by clemency, mildness and 
forbearance. It is aptly rendered by the word patience ; 
and is so translated in the following passages: 

Heb, 6:12. "Be not slothful, but followers of them 
who through faith and patience inherit the promises." 

James 5:10. "Take, my brethren, the prophets, who 
have spoken in the name of the Lord, for an example of 
suffering affliction, and of patience." 

James 5:7-8. "Be patient therefore brethren, unto 
the coming of the Lord. Behold the husbandman 



262 PRINCIPLES OF ALATHIASIS. 

waiteth for the precious fruit of the earth, and hath long 
petience for it, until he receive the early and latter rain. 

Be ye also patient; stablish your hearts: for the coming 
of the Lord draweth nigh." 

In thirteen other instances, makrothumia is translated 
by long suffering; but this word is synonymous with 
patience ; and thus we are met at the threshold of the 
investigation of the nature of love, with the quality of 
patience. Love is patient. No man can enter its portals 
by any other door. Patience is a most striking character- 
istic of a sound mind. Impatience characterizes the 
lunatic or insane, if they have mind enough to exhibit 
any spirit at all. We sometimes hear it said that " tliere 
is a time when patience ceases to be a virtue. ' ' This doc- 
trine is a feeder of the insane asylum. Patience never 
ceases to be a virtue; for virtue means power; and patience 
never loses its efficacy. It is an attribute of the eternal 
God himself, and cannot fail. 

As to the modification of Divine patience by the attri- 
butes of mercy, see Sec. 249. 

The following practical suggestions in relation to 
patience are taken from Science of Self , Page 572: 

"Scarcely a day passes whose even course is not 
marred by some occurrence calculated in its nature to vex 
and worry us; it may be trouble in business, it may be 
evil tale of a slanderer, or it may be some hasty, thought- 
less action or word which calls for the exercise of patience. 
The wife is cross and wearied by her household labors 
and disappointments; an impatient word from the husband 
will start a family brawl which is neither dignified nor 
conducive to happiness: a little kind forbearance would 
have soothed her, the cloud would soon have passed by, 
and the strife would have been averted. So when the 
husband is troubled and anxious, when the cares and 
crosses of business weigh heavily upon him, and he seems 
moody and crestfallen, a gentle word and affectionate 
caress from the wife will clear up his brow and cause him 
to forget his trouble. Perhaps no better rule could 



GEXERAL CHARACTERISTICS OF LOVE. 263 

possibly be adopted by a young married couple, than this: 
1 Never both be cross at once. ' ' ' 

Dr. Adam Clark in commenting on the text in ques- 
tion, says: 

11 The love of God, and of our neighbor for God's sake, 
is patient towards all men: it suffers all the weakness, 
ignorance, errors, and infirmities of the children of God; 
all the malice and wickedness of the children of this world: 
and all this, not merely for a time, but long, without end: 
for it is still a mind or disposition, to the end of which, 
trials, difficulties, etc., can never reach. It also awaits 
God's time of accomplishing his gracious or providential 
purposes, without murmuring or repining; and bears its 
own infirmities as well as those of others, with humble 
submission to the will of God." 

Sec. 149. Kindness. — M Love is kind." The Greek word 
chresteuomai used in the text signifies to show kindness; 
treat with clemency and benignity. It is derived from 
c/irestos, which means useful, respectable, courteous, mild, 
merciful and generous. 

The advantage of the quality of kindness can never 
be estimated. It is the distinguishing characteristic, 
between the civilized and the uncivilized. In speaking of 
the spirit involved in the text, Dr. Clark says: "It is 
tender and compassionate in itself and kind and obliging 
to others; it is mild, gentle and benign; and if called to 
suffer, inspires the sufferer with the most amiable sweet- 
ness, and the most tender affection. It is also submissive 
to all the dispensation of God; and creates trouble to no 
one. " 

In Sec. 99, we have seen that mercy is an attribute of 
God; and we are created in the Divine image in this 
respect when we adopt such a view of the Divine nature; 
and that " under the Law of Faith, if we do not believe 
in the mercy of God, cruelty is likely to attend our situa- 
tion in life; if, for no other reason, because we ourselves 
will be harsh or severe, if there is no loving-kindness in 



2f>4 PRINCIPLES OF ALATHIASIS 

the God that we worship; as we cannot conceive that man 
can be better than his God." 

In considering the influence of a proper conception of 
Divine mercy upon our character and condition in life the 
prophet Jeremiah says: "Let not the wise man glory in 
his wisdom, neither let the mighty man glory in his 
might, let not the rich man glory in his riches: 

"But let him that glorieth in this, that he under- 
standeth and knoweth me, that I am the Lord which 
exercise loving-kindness, judgment and righteousness, 
in the earth: for in these things I delight, saith the Lord." 
There is no theme upon which the sacred writers so 
excel in glory of diction and beauty of sentiment as upon 
the subject of mercy and loving-kindness. A number of 
these choice texts are quoted in Sec. 99. The following 
additional passages will suffice to enforce the value of the 
culture and practice of kindness: 

1 Peter 3:8. " Be ye all of one mind, having compas- 
sion one with another, love as brethren, be pitiful, be 
courteous." 

2 Cor. 6:6. "In all things approving ourselves as 
the ministers of God, * - * * by pureness, by knowl- 
edge, by long suffering, by kindness, by the Holy Spirit, 
by love unfeigned." 

Eph. 2:4-7. "God, who is rich in mercy, for his 
great love wherewith He loved us, * * * hath raised 
us up together, and made us sit together in heavenly 
places in Christ Jesus; that in the ages to come, He might 
show the exceeding riches of his grace, in his kindness 
toward us through Christ Jesus." 

Col. 4:12-13. "Put on therefore, as the elect of 
God, holy and beloved bowels of mercies, kindness, 
humbleness of mind, meekness, long suffering; forbearing 
one another, and forgiving one another, if any man have a 
complaint against any: even as Christ forgave you, so also 
do ye." 

As a general rule the lazv of kindness is that the kind 



GENERAL CHARACTERISTICS OE LOVE. 265 

shall receive kindness; the merciful shall obtain mercy; 
the courteous, courtesy, and the forgiving, forgiveness. 

Psalms 18:25-26. "With the merciful thou wilt shew 
thyself merciful; with an upright man thou wilt shew thy- 
self upright; with the pure thou wilt shew thyself pure; 
and with the froward thou wilt shew thyself froward. " 

James 2:13. "He shall have judgment without 
mercy, that hath shewed no mercy." 

Math. 6:14-15. "If ye forgive men their trespasses, 
your Heavenly Father will also forgive you. But if ye 
forgive not men their trespasses, neither will your Father 
forgive your trespasses." 

Math. 25:34-40. "Then shall the King say unto them 
on his right hand, come ye blessed of my Father, inherit 
the kingdom prepared for you from the foundation of the 
world: For I was an hungered and ye gave me meat: I 
was thirsty, and ye gave me drink: I was a stranger and 
ye took me in: Naked, and ye clothed me: I was sick 
and ye visited me: I was in prison and ye came unto me. 
Then shall the righteous answer him saying, Lord, when 
saw we thee an hungered, and fed thee or thirsty, and 
gave thee drink? When saw we thee a stranger, and 
took thee in? or naked and clothed thee? Or when saw 
we thee sick, or in prison, and came unto thee? And 
the King shall answer and say unto them, Verily I say 
unto you, Inasmuch as ye have done it unto one of the 
least of these my brethren, ye have done it unto me." 

See. 1 jo. Generosity — " Love envieth uat." Webster 
defines Envy to be, " pain uneasiness, mortification, or 
discontent, excited by the sight of another's superiority 
or success, accompanied with some degree of hatred or 
malignity, and often or usually with a desire or an effort 
to depreciate the person, or with pleasure in seeing him 
depressed." 

How foreign is this distressing jealousy to the Divine 
love that generously sends the rain upon the just and the 
unjust, and gives us every good and perfect gift. 

Solomon saw that "envy is rottenness of the bones;" 



266 PRINCIPLES OF ALATHIASIS. 

• 

and hence his prayer to God was: ' ' Set me as a seal upon 
thy heart, as a seal upon thy arm: for love is strong as 
death; jealousy is cruel as the grave: the coals thereof are 
coals of fire, which hath a most vehement flame." 

In contrast with the envious spirit of Haman, who 
would have destroyed the entire Jewish race to accomplish 
the overthrow of Mordecai, compare the wise and gener- 
ous sentiment of the apostle Paul: "Be kindly affectioned 
one to another with brotherly love; in honor prefering one 
another. ' ' 

How beautiful the spirit is that, other tilings being 
equal, surrenders the post of honor to one's brother or 
neighbor. "Whosoever will be great among you, let him 
be your minister; and whosoever will be chief among you, 
let him be your servant; even as the Son of man come not 
to be ministered unto, but to minister, and to give his life 
a ransom for many." 

How soon would the prevalence of this spirit dissolve 
jealousy and strife in the distribution of the offices in 
church and state. If a Christian finds himself in compe- 
tition with another for promotion, and he has no valid 
reason to assign why he should be prefered to his com- 
petitor, he should consider this text as a Divine hint to 
withdraw from the contest, and save himself much need- 
less expense, temptation and wrath. 

The necessity of a generous preference of another is 
apparent; for the reason that discontent or envy at the 
promotion of another, would, in its final outcome, assault 
the very throne of Christ himself. The wars of a dis- 
contented spirit are not likely to end with death; but if in 
the life to come it should find that Christ is Lord of lords 
and King of kings, it would be uneasy at his excellence 
and glory. 

If a Christian would be peaceful and happy in heaven, 
he must, learn either here or there, to rejoice at the glory 
and honor of others; for in the life to come he will find 
Christ dwelling in unapproachable glory; and he must 



GENERAL CHARACTERISTICS OF LOVE. 267 

either rejoice in it or eternally gnash his teeth, unless he 
shall cease to exist. 

In fact envy is rebellion against God; for there is no 
glory, promotion or honor that God does not command. 
(Lam. 3:37.) 

We may desire to remove a man from office for ineffi- 
ciency or on account of his political principles; but let us 
beware of a fratricidal war upon an efficient officer, for the 
spoils of office. Such a spirit would cease to follow Christ 
when the loaves and fishes run out; and would sacrifice 
the truth, at any time, for thirty pieces of silver. 

Rivalry in business and strife for social prominence or 
leadership are liable to degenerate into envy and lead to 
the most ungenerous conduct. 

Thus far we have sought to diagnose the disease; the 
remedy for this affliction will be found in the observance 
of the following suggestions: ( 1 ) Washing the imagina- 
tion with the blood of Christ, as often as the pangs occur; 
( 2 ) Praying for relief and a nobler spirit ( 3 ) Minimizing 
and dissolving the mental pain as elsewhere described; 
and (4) Occupying the mind with business, reading, music, 
and innocent entertainment. When some such trouble- 
some spirit tormented Saul, "David took an harp, and 
played with his hand: so Saul was refreshed, and was well 
and the troubling spirit departed from him." Neither 
envy nor any other diabolical spirk can do us much harm 
while we are listening to good music. (See Sec. 176.) 

Sec. iji. Modesty. — " Love vaunteth not itself" The 
Greek word perpereuomai in this text means to vaunt one's 
self, to be forward, immodest, vain-glorious and unduly 
ambitious. Love is modest; keeps within bounds, avoids 
unnecessary exposure, lives within its means, counts the 
cost. Christ seems to have had this thought in view when 
he said (Luke 14:28:) "Which of you, intending, to 
build a tower, sitteth not down, first and counteth the 
cost, whether he have sufficient to finish it ? Lest haply, 
after he hath laid the foundation, and is not able to finish 
it, all that behold it begin to mock him, saying, this man 



268 PRINCIPLES OF ALATHIASIS. 

began to build, and was not able to finish; or what king 
going to make war against another king, sitteth not down 
first, and consulteth, whether he be able with ten thousand 
to meet him that cometh against him with twenty thou- 
sand? Or while the other is a great way off, he sendeth 
an ambassage, and desireth conditions of peace." 

The spirit of vaunting frequently manifests itself in 
ridiculous political aspirations, or desire for office clearly 
beyond the the capacity of the applicant to fill. Such 
a spirit will, also, rush into the pulpit with the unconcern 
of the Chamois on the loftiest mountain ridges and flip- 
pantly dogmatize where angels tread with reverence and 
circumspection. • 

Superexaltation is sometimes seen in social life. Christ 
marked how the Pharisees " Chose out the chief rooms," 
and said: 

"When thou art bidden of any man to a wedding sit 
not down in the highest room, lest a more honorable man 
than thou be bidden of him, and he that bade thee and 
him, come and say to thee, 'Give this man place,' and 
thou begin with shame to take the lower room. But, when 
thou art bidden, go and sit down in the lowest room, that 
when he that bade thee cometh, he may say unto thee, 
'Friend, go up higher:' then shalt thou have worship in 
the presence of them that sit at meat with thee. For 
whosoever exalteth himself shall be abased: and he that 
humbleth himself shall be exalted." 

Exaggeration and bragging seem to have the fullest 
sway in business circles. These generally characterize 
the advertisements of grocers and merchants. Men other- 
wise modest, here, lay aside all modesty and frequently, 
decency; not knowing that the surer road to success is the 
love that modestly, candidly and decently declares the 
truth, and seeks to share rather than monopolize the given 
business. 

Boasting is wise, if it is concerning the proper sub- 
jects; but these are certainly not the ephemeral things of 
this life. According to the sacred writers the only proper 



GENERAL CHARACTERISTICS OF LOVE 269 

subject of boasting is God himself. His excellence is 
eternal, and it is impossible to exaggerate his magnifi- 
cence, greatness and wonderful works. When we have 
magnified, praised, extolled and glorified God to the utter- 
most of finite ability the subject still beggars description. 

God being in fact the author of all the excellence and 
power in any human being, is entitled to the glory, and 
to give all the praise to the man is to rob God of due 
credit for his share in the work. He who would truthfully 
boast about anything in this world must take God into the 
account, and by the time the Almighty gets credit for his 
share in the enterprise there will not be much left for man 
to boast of; for as seen in Sec. 101, we are dependent upon 
God for every breath we draw — every blessing we enjoy. 

Let the boaster then turn his attention to and boast of 
the glory of Christ, that is rapidly covering the earth as 
the waters cover the sea; and instead of being a stagnant 
pool, he will be like an navigable river, made glorious by 
the commerce of the ocean; and only glorious by reason 
of his relation to the God of all glory. 

It is not, however, designed by what has been said in 
this section, to discourage proper effort and laudable ambi- 
tion, viz: a desire to be useful to man, and to be as 
delightful to God, as is possible for one of his creatures 
to be. 

But in all we undertake to do, let us keep within the 
bounds ot modesty. Let us wait until we are invited. If 
we are conscious of ability to perform this or that 
important function, it is enough to make our faith known. 
The demand will have regard to the supply in due season. 

Sec. 152. Humility. — "Love * * * is not puffed 
up." The original phusioutai, involves the idea of an 
inflated or conceited state of mind. The tendency of 
knowledge or power is to produce in the man that pos- 
sesses them an undue sense of his importance. "Knowl- 
edge," says the apostle, "puffeth up, but love edifieth. " 
The former goes up like an inflated balloon; the latter, 
gradually, like a building, erected, brick by brick, on 



270 PRINCIPLES OF ALATHIASIS. 

foundations well laid. One of the reasons for affliction in 
this world is to counteract the tendency to conceit arising 
from the possession of knowledge. The experience of 
the apostle Paul in relation to this subject is given by 
him as follows: " Lest I should be exalted above measure 
through the abundance of the revelations, there was given 
to me a thorn in the flesh, the messenger of satan to 
buffet me, lest I should be exalted above measure. 

"For this thing I besought the Lord thrice, that it 
might depart from me. 

"And he said unto me, 'My grace is sufficient for 
thee: for my strength is made perfect in weakness. ' Most 
gladly therefore will I rather glory in my infirmities, that 
the power of Christ may rest upon me. 

"Therefore I take pleasure in infirmities, in reproaches, 
in necessities, in persecutions, in distress for Christ's 
sake: for when I am weak, then I am strong." 

This same faithful apostle, also, admonishes us to avoid 
superexaltation as follows, ( Roms. 12:3 ): "I say, through 
the grace given unto me, to every man that is among you, 
not to think of himself more highly than he ought to think; 
but to think soberly, according as God hath dealt to 
every man the measure ot faith." 

The word soplironein, that is here translated soberly, 
means to be of sound mind ; and is so translated in 2 Ti. 

17- 

We sometimes speak of one who lacks this christian- 
ized common sense, as having his head swelled. 

In the seventeenth verse of the chapter of Romans, 
last cited, the apostle, contrary to his usual custom, 
repeats his warning against over-estimation: "Be not 
wise in your own conceits." 

Solomon also severely says ( Prov. 26:12): " Seest 
thou a man wise in his own conceit; There is more hope 
of a fool than of him." 

A sound-minded view of one's self will conduce to 
modesty and humility; ' for the truth compels us to 
acknowledge our utter dependence upon God; a poorness 



GENERAL CHARACTERISTICS OE LOVE. 271 

of spirit, that is always characteristic of every true citizen 
of the Divine kingdom; a thought that stands at the gate 
of the Sermon on the Mount: "Blessed are the poor in 
spirit, for theirs is the kingdnm of heaven." 

A christian is not abjectly, meanly, or basely humble; 
but exaltedly humble; for the God upon whom he is 
dependent is his Father. ( See Sec. 215.) 

The following are some of the many scriptural 
encomiums of godly humility: , 

Prov. 15:33. " The fear of the Lord is the instruction 
of wisdon; and before honor is humility." 

Psalms 10:12. "Arise Oh Lord, lift up thine hand, 
forget not the humble. " 

James 4:10. "Humble yourselves in the sight of the 
Lord, and he shall lift you up. God resisteth the proud; 
but giveth grace unto the humble." 

Micah. 6:8. "What does the Lord require of thee, 
but to do justly, and to love mercy, and to walk humbly 
with thy God? " 

Matt. 23:12. "Whosoever shall exalt himself shall 
be abased, and he that shall humble himself, shall be 
exalted. " 

Let us then beware of exalting ourselves; but seek the 
Divine blessing upon any useful effort that involves our 
exaltation. And humble ourselves, by acknowledging 
our dependence upon the God of all promotion. 

How marvellously beautiful is the closing paragraph 
of Mr. Cleveland's Second Inaugural Address: 

"I know there is a Supreme Being who rules the 
affairs of men, and whose goodness and mercies have 
always followed the American people, and I know he will 
not turn from us now if we humbly seek his powerful aid.' 1 

These words should be coupled with those of Lincoln 
at Gettysburg: "With charity for all and malice toward 
none, let us do the right, as God helps us to see the 
right." 

And these should be linked to a similar thought in 
Washington's farewell address: "Of all the dispositions 



272 PRINCIPLES OF ALATHIASIS. 

and habits which lead to political prosperity, religion and 
morality are indispensible supports. In vain would that 
man claim the tribute of patriotism, who should labor to 
subvert these great pillars of human happiness, these 
firmest props of the duties of men and citizens." 

How marked the dependence upon God, evinced by 
these three great leaders! How exalted and yet how 
humble! As we wing our flight from the highest earthly 
throne to the presence of the Most High, by faith in 
Divine omnipresence, how beautiful is the humility that 
still recognizes dependence upon the salvation of God! 

Sec. 15 j. Decorum. — "Love * * * doth not 
behave itself 'unseemly." Achemonei, that is here trans- 
lated "unseemly," means indecorous behavior, or any 
conduct out of harmony with one's environment. The 
spirit here described is wise as a serpent and harmless as 
a dove. It has a sense of the fitness of things. It is a 
great grace to be able to say and do the right thing at the 
right time. " A word fitly spoken is like apples of gold 
in pictures of silver." 

Unseemliness sometimes exhibits itself in matters of 
religion. The religious fanaticism that encourages con- 
fusion, disorder and irreverance in Divine worship is of 
this character. Hence the instruction of the apostle Paul: 
"Let all things be done decently and in order." Dr. 
Adam Clark, in commenting on this text says: 

" Everything in the church of God should be conducted 
with gravity and composure, suitable to the importance 
of the things, the infinite dignity of the object of worship, 
and the necessity of the souls in behalf of which those 
religious ordinances are instituted. * " * Where 
decency and order are not observed in every part of the 
worship of God, no spiritual worship can be performed. 
The manner of doing a thing is alway of as much conse- 
quence as the act itself. And often, the act derives all 
its consequence and utility from the manner in which it is 
performed. " 

In this world where the law of the "survival of the 



GENERAL CHARACTERISTICS OE LOVE. 273 

fittest " seems to prevail, how important it is to consider 
the fitness of things in any given case. For instance, 
seasonableness is often neglected. "To everything there 
is a season, and a time to every purpose under the 
heaven." This principle is often violated by religious 
zealots in unseasonable rebukes of sinners and other 
untimely efforts in behalf of the gospel. 

They found their course upon the injunction of the 
apostle Paul: (Tim. 4:2): "Preach the word, be instant 
in season, out of season, reprove, rebuke, exhort with all 
long-suffering and doctrine." 

The phrase, l ~be instant ," is clearly a mistranslation. 
The word instant means to be urgent or importunate. The 
Greek word that is translated instant in the text is ephis- 
temi, and the idea of urgency or importunacy does not 
appear in any definition of it in any standard Greek 
lexicon. It is composed of the preposition epi (against) 
an isterni (to stand.) 

In Pickering's Greek Lexicon it is said that in com- 
pounds, epi sometimes varies the signification of a primi- 
tive word, and sometimes not. In Acts 22:13, ephistemi 
is translated by the word stand; and in no text is it trans- 
lated instant, except in the passage above quoted from 
Timothy. It therefore seems that epi in this compound 
merely intensifies the idea of standing, and a liberal 
rendering of the text would be: " Stand firmly in all 
seasons whether favorable or adverse." That is to say, 
when others apostatize, "watch thou in all things, endure 
affliction;" keep the faith; "take unto you the whole 
armour of God, that ye may be able to withstand in the 
evil day, and having done all to stand. " The thought of 
the text is not unseasonable preaching, but rather that of 
Christian endurance of both prosperity and adversity. 

The idea then that in Christian work we are not to 
consider times, conditions, circumstances, opportunities, 
and seasons, is not contained in this text. There is noth- 
ing in it that militates against the philosophy of Solomon 
that "there is a time to every purpose under the heaven; 

17 



274 PRINCIPLES OF ALATHIASIS. 

a time to weep, a time to laugh, a time to mourn, a time 
to dance, * * * a time to keep silence, and 

a time to speak." The duty of considering the proprie- 
ties of the occasion seems, also, to'be the principle involved 
in Christ's figure of speech: "Give not that which is holy 
unto the dogs, neither cast ye your pearls before swine, 
lest they trample them under their feet, and turn again 
and rend you." 

It should be further observed that the love that is 
decorous is never obstreperous. It avoids clamor, strikes 
and mobs. It sometimes makes a joyful noise, before the 
Lord, but is never tumultuous, turbulent or riotous. 

Sec. 154.. Unselfishness. — "Love * * Seeketh 
not her own. (Ou zetei ta eautes — seeketh not the things of 
itself.) One in whom Divine love dwells is incapable of 
selfishness; for he looks upon himself as a steward of God; 
and all he does, is for the Lord and not for himself. The 
idea of doing for self is of the essence of all selfishness. 
To illustrate: It is not selfishness for an agent of a rail- 
way corporation to desire suitable quarters and to labor 
to adorn and to beautify them; and to build up business at 
his station. He is working for another, and incidentally 
is benefitted by the improvement of the station and' pros- 
perity of his master. Now suppose the agent at some 
other point on the line should steal an important amount 
of property from the agency of the former. In such a case 
it would not be selfishness, for him to take measures to 
restore the stolen property to the proper agency. It 
would not be seeking the things of himself; but the things 
of and for his master. A Christian, therefore, in defend- 
ing the property committed to his charge and in improv- 
ing and increasing his talents is not selfish; for he is work- 
ing for the glory and hortor of Christ, whose steward, or 
ambassador, he regards himself to be. This view of life 
does not destroy generosity; for the benign, generous 
spirit of the Divine master working in his disciples, causes 
them to be considerate of their employees, fellow work- 
men and brethren. In fact this is one of the tests of the 






GENERAL CHARACTERISTICS OF LOVE. 275 

Divine life within us. "We know we have passed from 
death unto life because we love the brethren." 

Christianity then is the only institution that can logic- 
ally banish selfishness from the earth; for unless men are 
accumulating property for Christ, they must accumulate it 
for themselves; and where this latter purpose reigns, sel- 
fishness must rule; for self is master; and in such case 
money getting frequently degenerates into avarice, with 
all its soul destroying and disease producing power. The 
wise way is to recognize that we hold all we have and are, 
in trust for our God and his Christ. The amazing expend- 
itures of the Congress at Washington, show that it is easy 
to be liberal with trust funds or other peoples goods. And 
so, if all we have, is simply a temporary trust, of which 
God may relieve us, by death or otherwise at any time; 
it will be much easier for us to be generous with this 
trust. Avarice, greed and selfishness all disappear, when 
we acknowledge that we are not our own, but trustees of 
a Divine Beneficiary, who bought us with his own precious 
blood. 

As has been observed in a former section, it is not 
unchristian to lay up treasures. The sin consists in lay- 
ing them up for ourselves; which is really robbery of God, 
the Author and Source of all the power of accumulation 
that we possess. But if we lay up riches as agents of or 
partners with, or in some fiduciary relation to God, we 
may enjoy the trust while we live and neither selfishness 
nor violation of the mandate of Christ can be imputed to us. 

Sec. 755. Self Control. — "Love *..*.* is not 
paroxysmal." The translation, "not easily provoked," 
does not bring out the thought of the sacred writer. 
Paroxuno means any kind of paroxysm, whether produced 
easily or resulting from great cause of provocation. Who- 
ever gives way to a paroxysm of wrath is not, during the 
time of his incontinence, possessed of Divine love. We 
cannot conceive of God losing his self-control; and if we 
fail to govern ourselves, we do not reflect the Divine 
image. When we become indignant, offended hurt or 



276 PRINCIPLES OF ALATHIASIS. 

irritated, whether justly or unjustly, at the conduct of 
others, love gains a great victory if we control ourselves 
and hold our tongues, until the storm subsides. Instead 
of the angry waves sweeping the pilot away, and sinking 
the ship, the helmsman should nobly guide the vessel 
across the angry waves. 

Nervousness and impatience generally characterize one 
who is inclined to irritability and hastiness of speech. 
Hence the apostle James says: " Let every man be swift 
to hear, slow to speak, slow to wrath." Think before 
you speak. "Seest thou a man that is hasty in his words? 
There is more hope of a fool than of him. " 

Sec. ij6. Panagathism. — "Love * * thinketh 
no evil/' Love holds that there is some redeeming quality 
in every phenomenon; and hence finds nothing that is 
evil in the sense of being void of any good. The reasons 
for this Panagathic Creed have been presented in previ- 
ous sections, and need not be repeated here. It is suffi- 
cient to observe that the doctrine has abundant support 
in the Scriptures, and the text at the head of this section 
is one of the strongest in its favor. 

Sec. 15 J. RigJiteousness. — Love rejoiceth 

not hi iniquity. Adikia that is here translated iniquity 
means injustice, unrighteousness or any kind of wrong 
doing. Love does not take pleasure in such things. It 
may utilize them, as the farmer does manure, but in 
patience and submission. Sobriety characterizes love, 
when it is in contact with the conduct of the God for- 
saken. How many on the other hand rejoice in iniquity — 
taking pleasure, for example, in filthy stories. This is the 
common characteristic of the unregenerate. See on this 
point, the language of the apostle Paul quoted in Sec. 48. 

The Christ spirit on the contrary, delights in righteous- 
ness as the choicest of meat. " My meat is to do the will 
of Him that sent me.'' "I delight to do thy will O God." 
"lam the Lord, which exercises loving kindness, judgment 
and righteousness, in the earth, for in these things I 
delight saith the Lord" 



GENERAL CHARACTERISTICS OF LOVE 277 

See. ij8. Delight in the Truth. — " Love 
rejdiceth in the truth." The Greek word chairo, in the 
text means to be glad, happy, joyful, delighted, and to 
rejoice. One of the doctrines most strongly taught in 
the Scriptures is that it is the privilege of Christians to 
rejoice. The subject is referred to in about one thousand 
texts. One of the chief sources of delight, they set forth 
to be Divine truth. 

Psalms 19:8. " The statutes of the Lord are right, 
rejoicing the heart." 

Psalms 119:23-24. "Thy servant did meditate in thy 
statute. Thy testimonies also are my delight, and my 
counselors." 

Psalms 119:162. "I rejoice at thy word, as one who 
findeth great spoil." 

Acts 2:44-47. "And the believers were together, * 
and they continuing daily with one accord in 
the temple, and breaking bread from house to house, did 
eat their meat with gladness and singleness of heart, prais- 
ing God." 

Luke 24:32. "And they said one to another, did not 
our heart, burn within us, while he talked to us- by the 
way, and while he opened to us the Scriptures? 

Psalms 1:1-4. "Blessed is the man that walketh not in 
the counsel of the ungodly, nor standeth in the way of 
sinners, nor sitteth in the seat of the scornful: 

"But his delight is in the law of the Lord, and in his 
law doth he meditate day and night. 

"And he shall be like a tree planted by the rivers of 
water, that bringeth forth his fruit in his season; his leaf 
also shall not wither, and whatsoever he doeth shall 
prosper. 

"The ungodly are not so; but are like the chaff which 
the wind driveth away." 

2 Th. 2:10. " Because they received not the love of the 
truth, that they might be saved. And for this cause God 
shall send them strong delusion, that they should believe 



278 PRINCIPLES OF ALA THIA SIS. 

a lie. That they all might be .condemned who believe 
not the truth, but have pleasure in unrighteousness." 

Sec. 1 j p. The Mantle of Charity. — "Love * * * 
covereth all things." The common version, stcgei is 
translated beareth. But this does not bring out the force 
of the text. It means rather to hide, conceal or cover up. 
The apostle Peter, referring to the same subject, says: 
" Above all things have fervent love, among yourselves, 
for love shall cover a multitude of sins." There is no sin 
that love is not justified in covering up, if the conditions 
are complied with, viz: repentance and reform of the 
offender. Upon this subject the apostle James says: 
" Brethren, if any of you do err from the truth, and one 
convert him, let him know, that he who converteth a sin- 
ner from the error of his way shall save a soul from death, 
and shall hide a multitude of sins. " 

This mantle of charity is also involved in the teaching 
of Christ, as follows: 

" If thy brother shall trespass against thee, go and tell 
him his fault between thee and him alone] if he shall hear 
thee, thou hast gained thy brother. 

" But if he will not hear thee, then take with thee one 
or two more, that in the mouth of two or three witnesses 
every word may be established. And if he shall neglect 
to hear them, tell it unto the church: but if he neglect to 
hear the church; let him be unto thee as a heathen man 
and a publican. 

This passage plainly shows that publicity of the sins 
of a brother should be given, only as a last resort. But 
in all cases they should be concealed, where genuine 
repentance is evinced. " If he shall hear thee thou hast 
gained thy brother." 

Faith in Christ and repentance toward God generally 
go hand in hand; and hence God is disposed to hide the 
sins of such a believer, as shown by the apostle Paul's 
quotation from David: "Blessed are they whose iniqui- 
ties are forgiven, and whose sins are covered." 

Sec. 160. Unlimited Faith. — Love * * believeth 



GENERAL CHARACTERISTICS OF LOVE. 279 

all t/iiugs/' Not only is love Panagathic, and Panagnotic, 
but it is also Pandynamic. This Divine love in the heart, 
attesting the soul's regeneration, causes the Christian to 
believe and to declare: "through Christ strengthening 
me, I can do all things. " There is no good work that 
love cannot achieve. 

■ Sec. j6i. Hopefulness. — "Love * * JiopetJi all 
tilings." The man that has Divine love in his heart is 
never without hope. As soon as one hope is dissolved, 
he constructs another. 

There is no reason for despair, when we consider the 
love of God. There is no good work that He cannot per- 
form. His hand is not shortened, that it cannot save; 
neither his ear heavy, that it cannot hear. With God as 
a resource, how foolish it is to despair. O, be thou 
faithful unto a living God. Sometimes the darkest hour 
is just before day. 

See. 162. Endurance. — "Love * * endureth all 
things. " In this world, man is in a state of probation 
where he is more or less tried and tested; and also for other 
reasons, involved in more or less mystery, he is subject 
to greater or less severity. 

The man that is imbued with the Divine love that is 
born of Christian faith, endures all things; and is encour- 
aged thereto by both the example and precepts of Christ 
and his apostles. 

Hebrew 12:1-2. "Let us run with patience the race 
that is set before us; looking unto Jesus the author and 
finisher of our faith; who, for the joy that was set before 
him, endured the cross, despising the shame and is set 
down at the right hand of the throne of God." 

Gal. 6:9. "Let us not be weary in well doing: for in 
due season we shall reap, if we faint not." 

James 1:12. " Blessed is the man that endureth temp- 
tation: for when he is tried, he shall receive the crown of 
life, which the lord has promised to them that love Him." 

1 Peter 67/: "Ye greatly rejoice, though now for a 
season if need be, ye are in heaviness through manifold 



280 PRINCIPLES OF ALATHIASIS. 

temptations; that the trial of your faith, being much more 
precious than of gold that perisheth, though it be tried 
with fire, might be found unto praise and honour and 
glory at the appearing of Jesus Christ." 

James 1:2-4. "My brethern count it all joy when ye 
fall into divers temptations. 

"Knowing this that the trying of your faith worketh 
patience. 

" But let patience have her perfect work, that ye may 
be perfect and entire, wanting nothing. " 

Roms. 5:3-5. " We glory in tribulations also: know- 
ing that tribulation worketh patience ( hupomone — endur- 
ance,) and endurance, experience; and experience, hope! 
and hope maketh not ashamed (of the gospel of Christ). " 

Hupomone is sometimes translated endurance, and 
sometimes patience. But the better translation in all 
cases is endurance ; as it involves the idea of supporting a 
superstructure. The tree-top swayed by the wind, repre- 
sents patience that yields in non-essentials ; and the trunk, 
without which the tree cannot exist, represents endurance 
that stands firm in essentials. The mother in dealing with 
her children must be patient ; but the husband and father 
in business, politics and religion often meets with ques- 
tions of principle where he must exhibit an endurance as 
uncompromising as a stone pier, surrounded by water. 

The current must part or turn to one side, but the pier 
stands as firm as the everlasting hills. Hence the Great 
Teacher says: 

" Whosoever heareth these sayings of mine, and doeth 
them, I will liken unto a wise man, which built his house 
upon a rock. 

"And the rain descended, and the floods came, and 
the wind blew and beat upon the house, and it fell not: 
for it was founded upon a rock. 

" And everyone that heareth these sayings of mine, 
and doeth them not, shall be likened unto a foolish man, 
which built his house upon the sand: 

"And the rain descended, and the floods came, and 



GENERAL CHAR A C TERIS TICS OF LO VE. 28 1 

the winds blew, and beat upon that house, and it fell: and 
great was the fall of it." 

Sec. 163. Submission. — " Love never faileth." When 
we substitute the Divine will for our will and say to our 
father in heaven, " thy will be done" we can never fail. 
For as explained in previous sections, the Divine will is 
always done; and it follows, as elsewhere shown, if we are 
in a state of submission to or in harmony with the will 
of God, then our will is always done. The love for Christ 
that develops this consecration, gives the Christian the 
victory; and brings him off "more than conqueror '," 
in every situation in life. When his own will fails, he 
rejoices in the triumph of a higher and more intelligent 
will. 



CHAPTER XXVI. 



THE CORRELATION OF FAITH, HOPE AND 

LOVE. 



Sec. 16/f. Mysterious Interdependence. — "And now 
abideth faith, hope, love, these three and the greatest of 
these is love. ' ' 

That there is an important natural relation between 
these three qualities, is clearly indicated in the text. 
They seem to be in the realm of spirit, analogous to the 
correlated physical imponderables heat, light and elec- 
tricity. It is a well known physical truth, that there can 
be no heat without light and electricity; no light without 
heat and electricity; and no electricity without heat and 
light. This mysterious correlation, we may not fathom. 
It is sufficient to know that this inter-dependence exists. 

And so there can be no faith without hope and love; 
no hope without faith and love; and no love without faith 
and hope. 

Sec. 165. The Relation of Faith to Hope. — Faith is the 
foundation of hope. This is the meaning of the apostle, 
when he says: " Faith is the substance (hypostasis — sub- 
stratum) of things "hoped for." That hope hinges on 
faith, is shown by the fact that, as hereafter defined, 
there must be some evidence that our expectation may be 
realized, otherwise there can be no hope. 

When hope becomes merged into trust, we have no 
difficulty in recognizing the quality of faith involved. 
The difference in the two cases, however, is merely a 
question of the degree of strength of the expectation 






THE CORRELATION OF FAITH, HOPE AND LOVE. 283 

existing in them respectively. To illustrate: The farmer 
plows in hope. That is to say, he is not certain that he 
will reap a crop. But he takes his chances; hoping that 
the season will be favorable. And this hope is based at 
least, upon the fact that many crops have been raised 
heretofore; and he judges of the future by the past. But, 
when success crowns his efforts, and his crop is converted 
by barter into cash, he deposits the money in bank, in 
the spirit of trust, or full confidence that it will be paid to 
him on 'demand. Now faith is the foundation of his trust 
in the latter case, as well as of his hope in the former case. 
The only difference is, that his confidence in the bank is 
stronger than in the processes of nature when he sows 
his crop. We thus see how hope becomes merged into 
trust. And on the other hand the trust may be trans- 
formed into hope. Relying on the bank to meet his 
demand at the proper time, the farmer again buys seed 
and employs help and sows a new crop and pays the cost 
by drafts on the bank; and again is remanded to hope 
until his venture becomes a success. And so the alterna- 
tion goes on — trust being transformed into hope; and hope 
merging into trust, ad infinitum. 

We thus see that trust and hope simply involve differ- 
ent degrees of faith. W T hen to trust and when to hope in 
our dealing with God, is an important secret; which is 
elsewhere discussed in the proper connection. 

Sec. 166. The Relation of Love to Faith and Hope. — 
Unless we believe in love, we have no love; and under the 
law of faith can have none. Faith, then is the foundation 
of love, as well as of hope. In fact hope is simply love 
founded on faith, reaching forward into the future, by the 
power of expectation. 

While love is dependent upon faith, yet it is a corrector 
of faith and consequently of hope. The love that is kind 
and seemly, has corrected many false conceptions of the 
Divine Nature. 

For instance: The love that is merciful is challenging 
the dogma of eternal torment to its proof. 



284 PRINCIPLES OF ALATHIASIS. 

The love that is decent is fast consuming the religion 
of the Mormons. 

The love that is orderly and decorous is rebuking the 
uproar and confusion in religious meetings. 

The love that is liberal and generous is at war with 
close communionists; and also with Episcopalian exclusive- 
ness, that shuts out a Christian minister of a sister church, 
from the pulpit of an alleged apostolic succession, ' ' because 
he followed not us." 

The love that eschews all new revelations and reveres 
the Scriptures as the only infallible guide, is patiently 
undermining the doctrine of papal infallibility. 

These illustrations will suffice to show how love, the 
objective is correcting faith, the subjective; and why the 
faith that worketh by love availeth; for as already shown, 
the greatest power exists where the objective and the sub- 
jective agree with each other. 

Sec. i6j. The Relation of Faitli, Hope and Love to 
the Gospel. — Romans 3:16. "I am not ashamed of the 
gospel of Christ: for it is the power of God unto salvation, 
to every one that believeth. " 

Romans 5:3:5. " Tribulation worketh patience^ and 
patience, experienc; and experience, hope; and hope 
maketh not ashamed, because the love of God is shed 
abroad in our hearts by the Holy Spirit, which is given 
unto us. ' ' 

The collation of these texts shows that one of the 
works that faith, hope and love are designed to accom- 
plish, is to destroy shame of the Gospel. There is a mys- 
terious shame of true religion in the unregenerate heart. 
Christ warns us of it, as follows: ''Whosoever shall be 
ashamed of me and my word, of him shall the Son of Man 
be ashamed when he shall come in his own glory and in 
his Father's and with the holy angels." 

In the text at the beginning of this section the apostle 
Paul declares that he was saved from such shame; and in 
the fifth chapter of Romans, describes the process as fol- 
lows: The tribulation that he encountered by reason 



THE CORRELATION OF FAITH, HOPE AND LOVE. 285 

of the gospel developed the quality of endurance; and as 
he wearied and fainted not in well doing, his endurance 
led him into important religious experience, including 
wonderful manifestations of Divine power in his behalf. 
And this experience developed in him greater disposition 
and power to hope in God, and this hope bore the fruit of 
love for the God of holiness, in whom the apostle learned 
by experience, to have abundant hope. 

The victories are so great, where one believes, loves 
and hopes in the risen Christ, that shame of the gospel 
must give place to boldness and confidence. That is to 
say, when hope, by its many victories, develops an abid- 
ing trust, in the living Son of God, then shame of the 
gospel, gives place to " the hope of glory f through Christ 
Jesus, the great Lord of all honor and glory. 

Sec. 168. The Greatness of Love. — "But the greatest 
of these is love." If faith will remove mountains, what 
will love do, which is greater than faith? It will realize 
the dream of the ancient, and pile Ossa upon Pelion, and 
roll leafy Olympus upon Ossa. The Islands will flee before 
it and the heavens depart as a scroll. And not content 
with such mighty works as these, it will make all things 
new, including a new heaven and a new earth; and fill a 
prepared world with expectation of a mighty event — the 
second coming of Christ, or a blessing equivalent to or 
greater than his personal advent. 

There is no good work that love may not attempt or 
expect along the line of patience and reasonableness. 

And yet in this world, the great and strong are often 
dependent upon the less or weak. And so love is depend- 
ent upon faith; and hence it is that they need to work 
together, in order to avail. 

Love is also greater than hope; for hope only involves 
love as it relates to the future. It is love in expectancy, 
while love has and does a great work in the present. In 
fact, love practically can only deal in the present. What- 
ever love we ever bestow upon our fellowmen, or pour out 
in thankfulness to God, can only be done in the present. 



286 PRINCIPLES OF ALATHIASIS. 

Now is the accepted time. Now is the day of salvation. 
Hope deals only with the future. But love delves by 
faith in the past, utilizes its lessons in the present; and is 
also the life of all the anticipations of hope. Truly faith 
and hope are great; " but the greatest of these is love." 



CHAPTER XXVII. 



THE RELATION OF LOVE TO LAW. 



Sec. i6p. The Quasi-statutory Features of Chris- 
tianity. — The New Testament is not a book of Criminal 
Statutes proper. Much of it is obscurely written and 
difficult to understand. At best, it is only a quasi-statute 
book; that is, it contains truth that it is important to 
discover and costly to ignore or disregard; and these 
quasi-penal results give the sacred writing the character 
of quasi-criminal statutes. • 

How foreign to the spirit of the New Testament is the 
idea born of the dogma of eternal torment, that Chris- 
tianity is a system of penal statutes, with one common, 
indiscriminate penalty for their violation, viz: unending 
torment in a literal or symbolic lake of fire. 

With such a great misconception of Christian truth, it 
is a great wonder that Christianity has survived the 
wreck of ages. 

That the Divine Being is a God of law is undoubtedly 
true; for He cannot abdicate the sovereignty involved in 
his omnipotence; but his sovereignty is modified by his 
other qualities; especially the Divine attribute of mystery, 
liberty and mercy; so that if Christianity had come unto 
the world, with a set of precise criminal statutes, it would 
present a very imperfect view of God. The penal code of 
Moses has never been excelled; but Christianity, without 
any penal system is far superior to the Mosaic Theocracy; 
for it is a fuller representation of the Divine nature; 



288 PRINCIPLES OF ALATHIASIS. 

bringing into view the fatherhood as well as the majesty 
of God. 

The spirit of law, then, in the Divine nature, must 
come into the world, if at all, more or less concealed or 
covered up by the other Divine attributes; and hence the 
law of God, contained in a perfect revelation, must be more 
or less obscure, and require more or less research to 
ascertain it. 

There is an analogy between the Scriptures and the 
laws of human. government in this respect; especially our 
common law, which can never be compiled; for it is simply 
the perfection of human reason applied to the ever chang- 
ing conditions of our race. 

The resulting necessity for legal research has developed 
in all ages, a few men learned in the law to whom the 
people could resort for information. In theology they 
are called priests; in civil government they are called 
lawyers. 

If law is all there is in the Divine nature, God might 
have given to the first of our race, a code of laws, covering 
every case to the minutest detail, and to endure through- 
out all time, like the unchangeable laws of the Medes and 
Persians. 

But law is not the whole of the Divine nature, and 
hence while the God manifest in Christ, came with com- 
mands, yet he also came as a teacher, guide, physician, 
astonisher, mystifier. etc., and he must needs do this, or 
imperfectly reveal the God, in whose infinity, all these 
things are involved. 

Thd New Testament, therefore, can only be regarded 
as a quasi-statute book, containing law, running through 
it, like a vein of precious gold, but to be mined or 
extracted from the ore best by those who understand the 
business. 

Sec. i jo. — The Necessity of a Substitute or Equivalent 
for Law. — When we consider the obscurity in which the 
law is involved, and the difficulty of the common people 
in ascertaining it, in many cases, with any degree of 



THE RELATION OF LOVE TO I^AVV. 283 

certainty or satisfaction, the necessity is apparent that 
some provision must be made for such a condition of 
things. 

In the first place it should be noted that the idea of 
penalty is of the essence of all law. Without penalty, the 
law is dead. Some provision then must be made for the 
penalty of the law involved in the Divine nature. Ignor- 
ance of the law is no excuse for its violation. But, if God 
through his infinite mercy, grace and liberty or mystery, 
can vindicate the Divine majesty, through the vicarious 
sacrifice of his Son, on the cross, why should men scoff at 
this glorious substitute for the penalty of broken law, 
provided for our race, that is confessedly ignorant of the 
law, on account of the obscurity in which it is necessarily 
involved? 

And not only so, but it is undoubtedly a true proverb, 
that "an ounce of prevention is worth a pound of cure;'' 
and while it is true that such ample provision for sin has . 
has been made, yet we should not sin that grace may 
abound; that is, it is important to avoid breaking the 
law as much as possible, and inasmuch as the details of 
any legal system must be obscure to the common people, 
it is necessary that there should be some equivalent that 
will absolve the people from thraldom to the subtle dis- 
tinctions and disquisitions of lawyers, priests and doctors 
of the law. 

This equivalent the sacred writers reveal to us. Christ 
and his apostles clearly regard love as the circulating 
medium in the moral world, analogous to the function of 
money in the financial world. " Love," said the apostle 
Paul, " is the fulfilling of the law." 

"All the law is fulfilled in one word, even in this, 
thou shalt love thy neighbor as thyself." 

On a certain occasion Christ confounded a certain 
lawyer with this principal of equivalency, as shown in 
Matthew 23:35-46: -Then one of them, which was a 
lawyer, asked him a question, tempting him and saying 
'Master, which is the greatest commandment in the law?' 
18 



290 PRINCIPLES OF ALATHIASIS. 

" Jesus said unto him, ' Thou shalt love" the Lord thy 
God with all thy heart, and with all thy soul, and with all 
thy mind. This is the first and great commandment. 

"And the second is like unto it: Thou shalt love thy 
neighbor as thyself. 

" On these two commandments hang all the law and the 
prophets.' 

-x * * -K- -K- 

"And no man was able to answer Him a word, 
neither durst a man from that day forth ask him an}' more 
questions. " 

Love then, is the touch-stone of the law — the test of 
our conformity to the Divine will. Whosoever has Divine 
love shed abroad in his heart by the Holy Spirit, will not 
miss the truth very far, however unlettered he may be. 
Not that Christianity places a premium upon ignorance; 
for Divine love in the heart causes its possessor to seek a 
reliable criterion, by which to regulate his conduct. 

"Every one that doeth evil, hateth the light, neither 
cometh to the light, lest his deeds should be exposed. 

" But he that doeth truth cometh to the light, that his 
deeds may be made manifest, that they are wrought in 
God." 

While then, one of the evidences of regeneration is a 
thirst for knowledge of Divine things, it is undoubtedly 
true, that where one by faith lives and moves and has his 
being in a God of love, his conscience will be quickened, 
and he will feel that a thing is right or wrong, even 
though he lacks the learning to explain the principles 
involved. 

This seems to be the secret of the success of modern 
Christian Science, so-called. Its votaries are very strongly 
imbued with the idea that God is love; and while they 
have serious errors in matters of law and faith, yet the 
love that inhabits them by faith guides them in so far as 
their conduct is concerned into practice of those things 
that are means of Divine grace; and hence man}* of them 



77//-: RELATION OF LOVE TO LAW. 291 

are healed or otherwise blessed by the mighty power of 
love. 

While this is true, as a general rule, yet it must be 
admitted that the errors of faith, connected with that 
School, ever}- now and then lead some of its adherents 
into the most deplorable fanaticism; and sometimes most 
startling insanity. 

But where the faith in Divine love is strong, it over- 
rides the false faith that may creep in the soul in other 
respects, and carries its possessor on to most glorious 
triumph, and ultimately corrects the errors that may 
acquire lodgment in the judgment. 

Love then, may well be called the circulating medium 
of the moral universe. It settles all debts; pays all bills. 
God does not have, neither can He have, any quarrel with 
the heart that loves Him. This seems to be the thought 
of the apostle Paul when he says: "The fruit of the 
spirit is love, joy, peace, long suffering, gentleness, good- 
ness, faith, meekness, temperance, against such there is 
no law. 

The fragrance of the Divine love in the heart of the 
unlearned is as sweet as that of the Divine love in the 
heart of the learned. The chief value of Christian learn- 
ing is in the greater power the intelligent Christian pos- 
sesses; to avoid fanaticism, and the consequent destruc- 
tion of his faith and love. 

Knowledge, therefore, should not be despised on the 
one hand. But on the other hand the law should be 
given its proper place. 

Law is the looking glass of love. "Now we see 
through a glass darkly." The phrase " esoptrou en ainig- 
mati" that is here translated "glass darkly" literally 
means, " mirror in enigma. " That is to say, the Divine 
law that is so enigmatically or obscurely revealed to us, is 
a spiritual mirror to which we can come and get a view of 
our hearts. Of course the chief thing is to have a heart 
so full of Divine love as to be without spot, blemish or 
wrinkle; and a man with such a heart as this, is beautiful 



2Q2 PRINCIPLES OF ALA TNIA SIS. 

in the sight of God, even though he may be ignorant of 
the glory of his spiritual complexion. But it is a great 
satisfaction to know that we are clean; and hence the 
looking glass is always useful whether the face is spotted 
or unspotted. 

Love is the Divine life in the soul. The law simply 
reveals to us its value or beauty. " He that docth truth 
cometh to the light, that his deeds may be made manifest 
that they are zvrouglit in God." 



CHAPTER XXVIII. 



PERFECT LOVE CASTETH OUT FEAR. 



Sec. iji. Fear Hath Torment. — In Sec. 138 we have 
seen that some form of fear seems to be connected with 
all affliction; and "in the treatment of pain, the principle 
object of our assault, should be the fear, working like a 
serpent in the heart, and stinging the patient to death." 

In this same section we have seen that it is the busi- 
ness of perfect love to cast fear out of the heart. As sug- 
gested in Sec. 72, this enemy of the soul entered the garden 
of Eden, along with sin and shame; and it is manifest that 
the work of redemption is not complete until fear is slain. 

The torment with which fear is connected is a great 
mystery. The relation between these two concomitants; 
which the cause and which the effect, we may not be able 
to fully determine. At times, however, they seem to be 
reciprocal, or producing each other. It is interesting in 
time of affliction, to note the subtle fear or alarm in the 
sensibilities; and in time of fear, to note the torment, 
burdening the mind and body. 

Sec. ij2. A General View of Fear. — Webster defines 
fear as follows: " A painful emotion or passion, excited 
by expectation of evil, or the apprehension of impending 
danger. 

" The degree of this passion, beginning with the most 
moderate, may be thus expressed: fear, dread, terror, 
friohtA 

Fear is one of the earliest passions of the human soul; 
as shown by the ease, with which little children may be 



294 PRINCIPLES OF ALATHIASIS. 

frightened. It is also common to the brute creation. It 
seems to be a provision of nature, instilled by the Creator, 
in those creatures, affected by it, to prompt them to self 
preservation and circumspection. 

Solomn says ( Prov. 1:7): "The fear of the Lord is 
the beginning of knowledge." Fear is the result of ignor- 
ance; and when it arises it stimulates inquiry; and thus 
knowledge begins; and hence fear may be said to be the 
beginning of knowledge. But it is not the end of knowl- 
edge. When we proceed from the beginning of wisdom, 
to a fuller or complete knowledge of the subject, fear dis- 
solves; or is converted into reverence, if it relates to God. 

The fear of death arising from uncertainty as to the 
future, causes men to seek knowledge concerning the 
world to come; and this knowledge, it is the business of 
Christianity to furnish, and thus dissolve the fear that 
leads to such inquiry. 

It is the mission of Christ, through the truth, to 
deliver his followers from the dominion of all fear of death. 
This truth is set forth by the apostle Paul as follows: 
(2:14-15): ""For as much then as the children are par- 
takers of flesh and blood, He also himself likewise took 
part of the same; that through death He might destroy 
him that had the power of death, that is, the di a rbolos ; and 
deliver them, who through fear of death were all their life 
time subject to bondage." 

Also in Romans it is said (8:14-15): "For as many 
as are led by the spirit of God, they are the sons of God. 
For ye have not received the spirit of bondage again to 
fear. But ye have received the spirit of adoption, 
whereby we cry Abba Father." 

Also 2 Tim. 1:7: "For God hath not given us the 
spirit of fear but of power, and of love, and of a sound 
mind." 

In Luke 12:4-5, Christ uses the following language: 
" My friends, be not afraid of them that kill the body, and 
after that have no more that they can do. But I will fore- 
warn you, whom ye shall fear: ' Fear Him, which, after 



PERFECT LOVE CASTETH OUT FEAR. 295 

he hath killed, hath power to cast into hell; yea I say 
unto you, fear Him.' " From this passage it is manifest 
that Christian philosophy has power, at least to deliver us 
from all lear, except the fear of God. And this as above 
suggested it converts into reverence; for fear is born of 
ignorance and inexperience; but as we grow in knowledge 
of Christ, we get a better understanding of the beneficence 
of the Divine nature; and our love for and confidence in 
God, become so developed or matured as to dissolve our 
doubts and fears. ' ' There is no fear in love, but perfect 
love casteth out fear ; because fear hath torment. He tJiat 
feareth is not made perfect in love." 

Fear generally may be classified under seven heads: 
Fear of accident; of disease; of dangerous beasts; of man; 
of death; of the devil; and of God. 

All this fear involves apprehension of some kind of 
woe, hurt, or pain, and generally springs from mystery, 
ignorance, or inexperience in relation to the matters 
causing it. 

Sec. 173. The Relation of Truth and Love. — Fear, 
then, being the result of ignorance, the perfect love that 
casteth out fear must be a strong love of truth; which is 
nothing more nor less than that right use of knowledge 
called wisdom; and is characterized by a spririt of philos- 
ophizing; and all true philosophy consists in a frank 
inventory of the truth, the whole truth, and nothing but 
the truth, so far as it may be discerned in relation to the 
given case. 

That telling the truth is the scriptural method of dis- 
solving fear is shown by the example of the apostle Paul, 
when he says: "We may boldly say, the Lord is my 
helper, and I will not fear what man shall do unto me." 

Blessed truth: " The Lord is my helper." How bold 
this makes the heart of the one who believes it. Fear 
dissolves before it as the snow before the sun. 

So a strong faith in the mercy and fatherhood of God 
dissolves fear of the Divine being; and yet considering 
the majesty that must inhere in omnipotence, a child of 



2 q6 PRINCIPLES OF ALA THIA SIS. 

God is imbued with reverence for the King of kings, the 
Most High and Final Arbiter of all things. Thus while 
he is saved from fear, he is given grace to worship God 
in spirit and in truth, with reverence and religious venera- 
tion. 

Sec. 174. Fear in Disease. — We come now to the 
subject of overcoming fear in disease. We have already 
considered how to minimize fear; that is to eliminate the 
trouble that arises from brooding over the past and for- 
boding the future, and confine the attention to the actual 
present trouble. It remains now, to inquire how to dis- 
solve the minimized fear, or residuum of fear, remaining 
in the heart after the work of minimization has been 
accomplished. 

In the first place, it is manifest that fear can best be 
destroyed by resolving it into its constituent elements, 
and then treat these elementary parts as they respectively 
require. A close observation of the sensibilities, shows 
that fear is always connected with mourning and zvrath, 
or the wailing and gnashing of teeth referred to by Christ 
in the following passages: 

Mat. 13:41-42. " The son of man shall send forth his 
angels, and they shall gather out of his kingdom all things 
that offend, and them which do iniquity; 

"And shall cast them into a furnace of fire: there 
shall be wailing and gnashing of teeth." 

Mat. 22:11-13. "And when the king came in to see 
the guests, he saw there a man which had not a wedding 
garment: 

"And he said unto him: 'Friend, how earnest thou in 
hither, not having a wedding garment?' And he was 
speechless. 

"Then said the king to the servants: ' Bind him head 
and foot, and take him away, and cast him into outer 
darkness: there shall be weeping and gnashing of teeth.' ' 

Mat. 24:48-51. "If that evil servant shall say in his 
heart ' My Lord delayeth his coming,' 



PERFECT LOVE CASTETH GUI' FEAR. 297 

" And shall begin to smite his fellow servants, and to 
eat and drink with the drunken. 

"The Lord of that servant shall come in a day when 
he looketh not for him, and in an hour that he is not 
aware of. 

"And shall cut him asunder, and appoint him his por- 
tion with the hypocrites: there shall be weeping and 
gnashing of teeth." 

These Scriptures show that affliction follows disobedi- 
ence, and that wailing and gnashing of teeth are connected 
with affliction. 

That fear is connected with these qualities will be seen, 
by observing the appearance of a dog or cat when 
assaulted. In their alarm the dog whines and snarls and 
the cat wails, shrinks back and spits and hisses. The 
bristling of the cat is referred to by the apostle James 
when he says: "The demons believe also and tremble." 
The Greek word phrisso that is here translated " tremble " 
means "to bristle up," as the hair through terror; to 
quake with fear, to shiver as a fever; to be struck with 
horror, dread, or fear." 

The foregoing considerations sustain the theory that 
wailing and wrath are essential concomitants of fear. In 
fact wailing and wrath seem to hunt in pairs. Wherever 
the one is, the other lurks somewhere near. If we destroy 
one, the other must die. We should, therefore, first seek 
to overcome the one that is most vulnerable; and upon 
examination it will be found that wailing, grief, sorrow, 
or mourning are the easiest to overcome. Christ has given 
us the receipt in the Sermon on the Mount in the beati- 
tude: "Blessed are they that mourn for they shall be 
comforted." To get the benefit of this text, we first 
recognize the fact that we are mourning; and remember, 
when occasion requires, it is manly to mourn, groan or to 
complain, but not to murmur ; and then quote this text, 
and trust God for the promised comfort, and while wait- 
ing for the comfort, remember that the chastisement of 
our peace was laid upon Christ; and by his stripes we are 



298 PRINCIPLES OF ALA THIA SIS. 

healed. And while the blood of Jpsus, shed on the cross, 
percolates, so to speak, through the imigination, observe 
the spirit subside like a troubled sea, while peace serenity, 
and tranquility enter the soul and comfort and joy fill the 
heart. For the time being the mourner is saved from 
both his wailing and wrath. Present salvation is victori- 
ous. The secret is to trust God now for present comfort; 
and persist in so doing as often as the mourning, sorrow, 
wailing, sadness or grief enter the heart. In due time the 
victory will be complete and the torment whether 
demoniacal or otherwise will cease to return. And as 
shown in Section 135 when the fever is subdued or tor- 
ment removed, the patient should no longer look upon 
himself as diseased; but as convalescent; though weak or 
feeble, if such be the fact. And his idea should be merely 
to grow stronger, by the use of tonics and the observance 
of the principles of hygiene; and by invoking the Divine 
blessing upon the mental and physical forces employed, 
seek to grow in grace; and regard increase in strength 
whether mental, spiritual or physical, as growth in grace: 
and if the increase in strength is slower than desired, and 
wrath in the form of impatience arises that tendency 
should be counteracted by the exercise of the qualities of 
patience, submission, fortitude and endurance; and thus 
let perfect love, working through the perfect work of 
patience, cast out wrath, the twin relic of wailing; and so 
dissolve the fear, of which they are the essence. 

In time of pain or fear it is instructive to closely 
observe one's sensibilities and note the feeling of irrita- 
tion, annoyance,, worry and impatience. The perception 
of this rebellion towards God is the first step 10 submis- 
sion to the Divine will. Irritation of spirit whether it 
proceeds from physical or mental disturbance disappears 
if it is persistently confessed as a sin against God. It is 
better to mourn than to murmur. 

See. I J 5. The Value of Anesthetics and Other Drugs. 
— The last section is based upon the idea that pain is of 
the essence of disease; and that fear and its concomitants, 



PERFECT LOVE CASTETH OUT FEAR. 299 

wailing and wrath, are of the essence of pain; and thus 
far we have considered how, by spiritual and mental 
processes, to cast out these essential qualities of pain and 
thus overcome pain itself. 

But it must be confessed, that in surgery, obstetrics 
and dentistry, and acute inflammation, the violence to the 
nervous system is frequently so sudden and great as to 
weaken the mind by what is known as consternation ; and 
pending such a state of the sensibilities the human soul is 
deprived to a greater or less extent of the power to 
philophize and to control the mind and direct the atten- 
tion in the manner described in the last section. And 
hence in such cases it would seem highly proper that nar- 
cotics and anaesthetics should be used to overcome the 
pain by producing insensibility and thus give nature the 
rest necessary to recuperation. 

Sometimes intoxicants are beneficial either by produc- 
ing insensibility or as furnishing a mysterious antidote to 
some kind of poison, as in case of snake bite. And in all 
cases of poison, any well known antidote is clearly proper; 
for the relief in such cases is merely a matter of chemical 
action, which can be counted upon with reasonable 
certainty. 

And in case of fever, where the pulse is beating with 
destructive rapidity, owing to the weakness of the mind 
in such cases and its consequent incapacity to properly 
grasp and consider the situation, it is better to promptly 
control the pulse with vcratrnm, or some other powerful 
remedial agent. And in the case of children, who cannot 
grasp the principles involved in alathiasis, it is foolish not 
to give them remedies, suitable to their disease. But 
whenever the mind is able to fortify itself against the 
power of pain, by the alathiastic methods set forth in this 
work, it is better to do so, and thus avoid bringing the 
system under the power of drugs; and even where medi- 
cines are used, it is wise to reinforce them by resorting to 
the principles of alathiasis, so far as possible. 

But in all cases, whatever the treatment may be, let 



3oo PRINCIPLES OF ALATHIASIS 

us not forget to invoke, at least in secret, the Divine 
blessing upon the agencies employed. 

And finally let us remember that the only philosophi- 
cal road to the healing of disease is by casting out the 
fear, as soon as possible, whether it be done by drugs, 
producing insensibility, or by the principle of perfect love 
working on the mind, through. the truth. 

Sec. iy6. The Remedial Value of Music. — It would be 
very strange indeed, if a phenomenon so wonderful and 
delightful as music, was only designed to entertain. It 
must be that such a powerful agency has additional pur- 
poses. It is not, therefore, surprising that the medical 
profession has discovered medical properties in music. 

In Europe, institutions are arising, where this is the 
chief instrumentality, employed in the treatment of 
patients. Its efficacy seems to chiefly consist in its power 
to exorcise fear. This is understood in war, when soldiers 
are marched to battle, under its influence of inspiring- 
music. And so when an evil spirit from the Lord troubled 
Saul, he was quieted by the music of David's harp and the 
spirit of troubling left him. 

As a general rule it may be said that neither demons 
nor disease can very long withstand the power of music. 
Something benign will occur, where the patient is per- 
sistently brought in contact with its influence; especially 
if it be connected with songs of Divine praise. 

The excellent music so often connected with the opera 
or theater is a redeeming feature of these forms of enter- 
tainment. The mirth, glee and good music connected 
with expurgated amusement, undoubtedly tends to health 
and particularly so, if the Divine blessing is sought upon 
this form of recreation, which of course involves the idea 
of avoiding entertainments that are vulgar or indecent; for 
the God revealed in Christ is not a bacchanalian. 

In affliction then if the patient enjoys music, either 
vocal or instrumental, let it be furnished abundantly, with 
the specific idea of engaging the attention, and over- 
coming the fear, involved in the affliction, and thus quiet- 



PERFECT LOVE CASTETH OUT FEAR. 301 

ing and strengthening the nerves and giving the system the 
opportunity to recuperate, by the power with which it is 
naturally endowed; when relieved of its burden. 

Sec. ijj. The Hygienic Value of Laughter. — In con- 
nection with the subject of amusement, mentioned in the 
last section, the specific value of laughter as a remedial 
agent, should be noticed. 

That there is " a time to laugh ' ' is clearly set forth 
by the sacred writers in passages such as the following: 

Prov. 15:13. "A merry heart maketh a cheerful 
countenance." 

Prov. 15:15. "He that is of a merry heart hath a 
continual feast." 

Prov. 17:22. "A merry heart doeth good like a 
medicine. " 

There is more or less laughter in all true merriment, 
or innocent mirth. The mysterious power of laughter 
(born of the spirit of play or genuine amusement) to pro- 
mote health, is a matter of common experience. The 
secret of this power consists in the fact that laughter is a 
fear-killer. Fear unduly contracts the capilaries, and 
obstructs the circulation of the blood. Laughter unlocks 
the imprisoned blood and sends it on its way, fertilizing 
and blessing the entire system, with a blessedness sweeter 
than any elixir. 

All laughter, however, does not produce this effect. 
There is a diabolical glee, or rejoicing in iniquity, that 
leads to melancholy and disease. 

Solomon in speaking of this species of laughter says: 
"I said of laughter, it is madness, and of mirth, it is 
folly. ' ' 

This explains why the cynical, derisive sarcastic wit 
that convulses his audience, with his ridicule of the weak- 
ness of humanity, is himself generally sad and melancholy, 
in private,; or soon becomes so; for in time his heart 
becomes filled with wrath, like ashes. And so the diabo- 
lism of vulgar, filthy or indecent stories, after the laughter 



3Q2 PRINCIPLES OF ALATHIASIS. 

subsides, leaves a sting of shame, unless the conscience is 
seared, and repentance destroyed. 

The laughter that is healthy is the laughter of a child 
at play, the innocent glee and gladness of youth. And 
there is no reason why it should disappear with advancing 
years, unless the aged fail to " renew their youth " by atten- 
tion to Divine truth. There is a time to play and to be 
amused; and the man that loses the power to appreciate 
such things, generally becomes a misanthrope or religious 
fanatic. 

Instead of glee being sinful or wicked as some have 
supposed, we find on the contrary, that one of the forms 
of Divine judgment is the removal of mirth from a sinful 
land. This was a part of the doom pronounced upon the 
rebellious children of Israel: " I will cause " said the word 
that came to Jeremiah, from the Lord, "to cease from 
the cities of Judah, and from the streets of Jerusalem, the 
voice of mirth, the voice of gladness, the voice of the 
bride-groom, and the voice of the bride; for the land 
shall be desolate. " 

In contrast with this, let us compare the 33d chapter of 
the same prophet where the Holy Spirit, proposes to heal 
the land and says: " I will bring it health and cure, and I 
will cure them, and will reveal unto them the abundance 
of peace and truth * * Again there shall be 

heard in this place * ~ :: " the voice of mirth, and 

the voice of gladness, the voice of the bridegroom, and 
the voice of the bride; the voice of them that shall say 
' Praise the Lord; for his mercy endureth forever. ' 

Before then we quench the spirit of mirth and laugh- 
ter, let us consider that a land without mirth and wed- 
dings is considered by the Scriptures as the most graphic 
picture of desolation. 

And in picturing the delight of a land blessed with 
Divine peace, the sacred writers class together mirth, 
gladness, espousal and praise. 

Healthy laughter can be best developed when one is 
engaged in a work of mere)-. The apostle Paul refers to 



PERFECT LOVE CASTETII OUT FEAR. 303 

this when he says: ■ "He that showeth mercy, let him 
do it with cheerfulness. " The Greek word, hilarotcs that 
is here translated "cheerfulness,"* is the word from which 
we derive the English word hilarity, and is the strongest 
word either in the Greek or English to denote mirth, 
gladness, gayety, good-humor, joyfulness and exhileration. 
In the text, "The Lord loveth a cheerful giver, the word 
" zheerfuV in the Greek is the adjective hilaros, from 
which the English adjective hilarious is derived. 

The combination of mirth with some merciful work 
prevents the hilarity from becoming rude and boisterous, 
and produces a peculiar species of delight. It is experi- 
enced in a new country when the generous men of the 
frontier engage in a wood-chopping or a husking-bee for 
the widow and fatherless. One who has tasted of the 
spirit of such an occasion can best understand the apos- 
tolic conception of mercy combined with hilarity. Genuine 
joy and delight and rippling laughter preside over the 
scene from morning until night. 

And so in general it is better that the spirit of merri- 
ment and laughter be connected with some merciful, 
benevolent or useful work; otherwise it is in danger of 
degenerating into practical joking; often cruel and.some- 
times demonical, such as is seen in college-hazing. Mirth 
divorced from utility becomes as deadly as oxygen 
separated from nitrogen, and consumes and destroys 
rather than conserves and enjoys the milk of human kind- 
neas. 



CHAPTER XXIX. 



LOVE EXEMPLIFIED. 



Sec. Ij8. Certain Benevolent Affections. — Thus far we 
have endeavored to show that a proper state of the sensi- 
bilities conduces to health. And we have been consider- 
ing their operation in relation to. love in its general 
aspects, or in the abstract. We come now to consider 
the various species of love, as practically exemplified in 
human life. 

Some of these have been ably discussed in Haven's 
"Mental Philosophy," and it is deemed desirable to set 
out in full what is there said on these subjects. The 
remaining sections of this chapter are therefore devoted 
to the following extracts from that treatise, in relation to 
love of blood relations, love of friends, love of benefactors, 
and love of home and country. 

Sec. iyp. Love of Kindred. — * 'Under this head we may 
include the parental, the filial, and the fraternal affections, 
as modifications of the same principle, varying accord- 
ing to the 'various relations of the parties concerned. 

' 'Does not grow out of the relations of the parties.- — That 
the affection grows out of the relations sustained by the 
parties to each other, I am not prepared to affirm, although 
some have taken this view. I should be disposed rather 
to regard it as an implanted and original principle of our 
nature ;still, that is very much influenced and augumented by 
those relations, and that it is manifestly adapted to them, 
no one, I think, can den}*. 

"But adapted to that Relation. — How intimate and how 



LOVE EXEMPLIFIED. 305 

peculiar the relation, for example, that subsists between 
parent and child, and how deep and strong the affection 
that binds the heart of the parent to the person and well 
being of his offspring. The one corresponds to the other; 
the affection to the relation; and the duties which that 
relation imposes, and all the kind offices, the care, and 
attention which it demands, how cheerfully are they met 
and fulfilled, as promoted by the strength and constancy 
of that affection. Without that affection, the relation 
might still exist; requiring the same kind of offices, and 
the same assiduous care; and reason might point out the 
propriety and necessity of their performance, but how 
inadequate, as motives to attention, would be the dictates 
of reason, the sense of propriety, or even the indispen- 
sable necessity of the case, as compared with that strong 
and tender parental affection which makes all those labors 
pleasant, and all those sacrifices light, which are endured 
for the sake of the helpless ones confided to its care. 
There is need of just this principle of our nature to meet 
the demands and manifold duties arising from the relation 
to which we refer; and in no part of the constitution of the 
mind is the benevolence of the great Designer more mani- 
fest. What but love could sustain the weary mother dur- 
ing the long and anxious nights of w r atching by the couch 
of her suffering child? What but love could prompt to 
the many scrifices and privations, cheerfully endured for 
its welfare? Herself famished with hunger, she divides 
the last morsel among those who cry to her for bread. 
Herself perishing with cold, she draws the mantle from 
her own shoulders to protect the little one at her side 
from the fury of the blast. She freely perils her own life 
for the safety of her child. These instances, while they 
show the strength of that affection which can prompt to 
such privation and self-sacrifice, show, also, the end which 
it was designed to subserve, and its adaptation to that 
end. 

44 This Affection Universal. — The parental affection is 
universal, not peculiar to any nation, or any age, or any 

19 



306 PRINCIPLES OF ALA THI A SIS. 

condition of society. Nor is it strong in one case, and 
and weak in another, but everywhere and always one of 
the strongest and most active principles of our nature. 
Nor is it peculiar to our race. It is an emotion shared by 
man in common with the lower orders of intelligence. 
The brute-beast manifests as strong an affection for her 
offspring as man under the like circumstances exhibits. 
The white bear of the Arctic glaciers, pursued by the 
hunter, throws herself between him and her cub, and dies 
in its defense. 

"All these circumstances, the precise adaptation of the 
sensibility in question to the peculiar exigency it seemed 
designed to. meet, the strength and constancy of that 
affection, the universality of its operation, and the fact 
that it is common to man with the brute, all go to show 
that the principle now under consideration must be 
regarded as an instinctive and original principle, implanted 
in our nature by the hand that formed us. 

" Strengthened by Circumstances. — But though an 
original principle, and therefore, not derived from habit 
or circumstance, there can be no doubt that the affection 
of which we speak is greatly modified, and strengthened, 
by the circumstances in which the parent and child are 
placed with respect to each other, and also by the power 
of habit. Like most of our active principles, it finds, in 
its own use and exercise, the law of its growth. So true 
is this, that when the care or guardianship of the child 
is transferred to other hands, there springs up something 
of the parent's love, in the heart to which has been 
confided this new trust. It seems to be a law of 
nature that we love those who are dependent on us, and for 
whom we are required to exert ourselves. The more 
dependent and helpless the object of our solicitude, and 
the greater the sacrifice we make, or the toil we endure, 
in its behalf, the greater our regard and affection for it. 
If in the little group that gathers around the poor man's 
scanty board, or evening fireside, there is one more 
tenderly loved than another, one on whom his eye 



LOVE EXEMPLIFIED. 307 

more frequently rests, or with more tender solicitude than 
on the others, it is that one over whose sick-bed he has 
most frequently bent with anxiety, and for whose benefit 
he has so often denied himself the comforts of life. By 
every sacrifice thus made, by every hour of toil and priva- 
tion cheerfully endured, by every watchful, anxious night, 
and ever\* day of unremitting care and devotion, is the 
parental affection strengthened. And to the operation of 
of the same law of our nature is doubtless to be attributed 
the regard which is felt, under similar ciscumstances, 
by those who are not parents, for the object of their care. 
But it may reasonably be doubted whether, in such 
case, the affection, although of the same nature, ever 
equals, in intensity and fervor, the depth and strength of 
a parent's love. 

"Strongest in the Mother. — The parental affection, 
though common to both sexes, finds its most perfect 
development in the heart of the mother. Whether this is 
the natural result of the principle already referred to, the 
care and effort that devolve in greater degree upon the 
mother, and awaken a love proportionably stronger, or 
whether it is an original provision of nature to meet the 
necessity of the case, we can but see in the fact referred 
to a beautiful adaptation of our nature to the circumstances 
that surround us. 

" Stronger in the Parent than in the Child. — The love 
of the parent for the child is stronger than that of the 
child for the parent. There was need that it should be 
so. Yet is there no affection, of all those that find a place 
in the human heart, more beautiful and touching than 
filial love. Nor, on the contrary, is there any one aspect 
of human nature, imperfect as it is; so sad and revolting 
as the spectacle sometime presented, of filial ingratitude, 
a spectacle sure to awaken the indignation and abhorrence 
of every generous heart. When the son, grown to man- 
hood, forgets the aged mother that bore him, and is 
ashamed to support her tottering steps, or leaves to loneli- 
ness and want the father whose life has been one of care 



308 PRINCIPLES OF ALATHIASIS. 

and toil for him, he receives, as he deserves, the con- 
tempt of even the thoughtless world, and the scorn of 
every man whose opinion is worth regarding: 

"There has not been wanting noble instances of the 
strength of the filial affection. If parents have voluntarily 
incurred death to save their children, so, also, though per- 
haps less frequently, have children met death to save a 
parent. 

V Value of these Affections. — The parental and filial 
affections lie at the foundation of the social virtues. They 
form the heart of all that is most noble and elevating, and 
constitute the foundation of all that is truly great and 
valuable in character. Deprived of these influences, men 
may, indeed become useful and honorable members of 
society — such cases have occured-^but rather as excep- 
tions to the. rule. It is under the genial influence of home, 
and parental care and love, that the better qualities of 
mind and heart are most favorably and surely developed, 
and the character most successfully formed for the con- 
flicts and temptations of future life. 

"Not Inconsistent with the Manly Virtues. — Nor is 
the gentleness implied in the domestic affections incon- 
sistent with those sterner qualities of character, which 
history admires in her truly great and heroic lives. Poets 
have known this, painters have seized upon it, critics have 
pointed it out in the best ideal delineations, both of 
ancient and of modern times. It softens the gloomy and 
otherwise forbidding character of stern Achilles; it invests 
with superior beauty, and almost sacredness, the aged 
Priam suing for the dead body of Hector; it constitutes 
one of the brightest ornaments with which Virgil knew 
how to adorn the character of the hero of the Aeneid; 
while in the affection of Napoleon for his son and in the 
grief of Cromwell for the death of his daughter, the 
domestic affection shines forth in contrast with the strong 
and troubled scenes of eventful public life, as a gentle 
star glitters on the brow of night." 

Sec. 180. Love of Friends. — " Among the benevolent 



LOVE EXEMPLIFIED. 309 

affections that find a place in the human heart, friendship 
has ever been regarded as one of the purest and noblest. 
Poets and moralists have vied with each other in its praise. 
Even those philosophers who have derived all our active 
principles from self love have admitted this to a place 
among" the least selfish of our emotions. There can be no 
doubt that it is a demand of our nature, a part of our 
original constitution. The man who, among all his fel- 
lows, finds no one in whom he delights, and whom he calls 
his friend, must be wanting in some of the best traits and 
qualities of our common humanity, while, on the other 
hand, pure and elevated friendship is a mark of a generous 
and noble mind. 

" On What Circumstances it Depends.- — If we inquire 
whence arises this emotion in any given case, on what 
principle or circumstances it is founded, we shall find that, 
while other causes have much to do with it, it depends 
chiefly on the more, or less intimate acquaintance of the 
parties. There must indeed, be on our part some per- 
ception of high and noble qualities belonging to him whom 
we call our friend, and some appreciation, also, of those 
qualities. We must admire his genius, or his courage, or 
his manly strength and powers, or his moral virtues, or, 
at least, his position and success. All these come in to 
modify our estimate and opinion of the man, and may be 
said to underlie our friendship for him. Still it is not so 
much from these circumstances, as from personal and inti- 
mate acquaintances, that friendship most directly springs. 
Admiration and respect for the high qualities and noble 
character of another, are not themselves friendship, how- 
ever closely related to it. They may be and doubtless 
are, to some extent, the foundation on which that affec- 
tion rests, but they are not its immediately producing 
cause. They may exist where no opportunity for personal 
acquaintance is afforded, while on the other hand, a 
simple and long continued acquaintance, with one whom 
we, perhaps, should not in our own candid judgment, pro- 
nounce superior to other men, either in genius, or fortune, 



3io PRINCIPLES OF ALATHIASIS. 

or the nobler qualities of the soul, may, nevertheless ripen 
into strong and lasting friendship. 

"How Acquaintance Leads to Friendship. — To what is 
this owing ? No so much, I suspect, to the fact that 
acquaintance reveals always something to admire, even in 
those whom we had not previously regarded with special 
deference — although this, I am willing to admit, may be the 
case — but rather to that simple law of mental activity 
which we call association. The friend whom we have 
long and intimately known, the friend of other, and 
earlier, and it may be, happier years, is intimately con- 
nected with our own history. His life and our own have 
run side by side, or rather, like vines springing from 
separate roots, have intertwined their branches until they 
present themselves as one to the eye. It is this close 
connection of my friend with whatever pertains to myself, 
of his history with my history, and his life with my life, 
that contributes in great measure to the regard and 
interest I feel for him. He has become as it were a part 
of myself. The thought of him awakens in my mind 
pleasing remembrance, and is associated with agreeable 
conceptions of the walks, the studies, the sports, the 
varied enjoyments and the varied sorrows that we have 
shared together. 

"Regard for Inanimate Objects. — The same principle 
extends also to inanimate objects as places and scenes 
with which we have become familiar, the meadows through 
which we roamed in childhood, the books we read, the 
rooms we inhabited, even the instruments of our daily 
toil. These all become associated with ourselves, we 
form a sort of friendship for them. The prisoner who has 
spent long years of confinement in his solitary cell, forms 
a species of attachment for the very walls that have shut 
him in, and looks upon them for the last time, when at 
length the hour of deliverance arrives, not without a 
measure of regret. The sword that has been often used 
in battle is thenceforth, to the old soldier, the visible 
representative of many a hard fought field, and many 



LOVE EXEMPLIFIED. 311 

perilous adventures. Uncouth and rusty, it may be in- 
formed, and unadorned, in its plain and clumsy iron 
scabbard, but its owner would not exchange it for one of 
solid gold. It is not strange that the principle of associa- 
tion, which attaches us so closely even to inanimate 
objects, should enter largely as an element into the friend- 
ship we form with our own species. 

" Other Causes Auxiliary. — I would by no means deny, 
however, that other causes may, and usually do, con- 
tribute to the same result. Mere acquaintance and com- 
panionship do not, of necessity, nor invariably, amount to 
friendship. There must be some degree of sympathy, and 
congeniality of thought and feeling, some community of 
interest, pursuits, desires, hopes, something in common 
between them. Acquaintance, and participation in the 
same scenes and pursuits, furnish, to some extent, this 
common ground. But even where this previous compan- 
ionship is wanting, there may exist such congeniality and 
sympathy between two minds, the tastes and feelings, the 
aims and aspirations of each may be so fully in unison, 
that each shall feel itself drawn to the other, with a 
regard which time and opportunity will ripen into 
strong and lasting friendship. 

"Dissimilarity not Inconsistent With Friendship. — 
Nor is it necessary, in order to true friendship, that there 
should be complete similarity or agreement. The greatest 
diversity even may exist in many respects, whether as to 
qualities of mind, or traits of character. Indeed such 
diversity, to some extent, must be regarded as favorable 
to friendship, rather than otherwise. We admire, often, 
in others, the very qualities which we perceive to be lack- 
ing in ourselves, and choose for our friends those whose 
richer endowments in these respects may compensate in a 
measure for our own deficiencies. The strongest friend- 
ships are often formed in this way by persons whose char- 
acters present striking points of contrast. Such diversity, 
in respect to natural gifts and traits of character, is not 
inconsistent with the closest sympathy of views and feel- 



312 PRINCIPLES OF ALATHIASIS. 

ings in regard to other matters, and therefore not incon- 
sistent with the warmest friendship. 

" Limitation of tJie Number of Friends.— -It was per- 
haps, an idle question, discussed in the ancient schools 
of philosophy, whether true friendship can subsist 
between more than two persons. No reason can be shown 
why this affection should be thus exclusive, nor do facts 
seem to justify such a limitation. The addition of a new 
friend to the circle of my acquaintance does not neces- 
sarily detract aught from the affection I bear to my 
former friends, nor does it awaken suspicion or jealousy 
on their part. In this respect, friendship is unlike the 
love which exists between the sexes and which is exclus- 
ive in its nature. 

It must be admitted, at the same time, that there are 
limits to this extension, and that he who numbers a large 
circle of friends is not likely to form a very strong attach- 
ment for any one of them. 

Not unfrequently, indeed, a friendship thus unlimited 
is the mark, as Mr. Stewart suggests, of a cold and selfish 
character, promoted to seek the acquaintance of others by 
a regard to his own advantage, and a desire for society, 
rather than by any real attachment to those whose com- 
panionship he solicits. True and genuine friendship is 
usually more select in its choice, and is wholly disinter- 
ested in its character. A cold, calculating policy forms 
no part of its nature. It springs from no selfish or even 
prudential considerations. It burns with a pure and steady 
flame in the heart that cherishes it, and burns on even 
when the object of its regard is no longer on earth. Our 
friendships are not all with the living. We cherish the 
memory of those whom we no longer see, and welcome to 
the heart those whom we can no longer welcome to our 
home and fireside. 

"Effect of Adventitious Circumstances. — Reverses in 
life, changes in fortune, the accident of health and sickness, 
of wealth and poverty, of station and influence, have little 
power to weaken the ties of true friendship once formed. 



LOVE EXEMPLIFIED. 313 

They test, but do not impair its strength. True friend- 
ship only makes us cling the closer to our friend in his 
adversity; and when fortune frowns, and the sunshine of 
popular favor passes away, and "there is none so poor to 
do him reverence," whom once all men courted and 
admired, we still love him, who, in better days, showed 
himself worthy of it, now that we must love him for what 
he is, and not for what he has. That is not worthy the 
name of friendship, which will not endure this test. 

" Changes in Moral Character. — Much more seriously 
is friendship endangered by any change of moral charac- 
ter and principle, on the part of either of the friends. 
So long as the change affects merely the person, the 
wealth, the social position, the power, the good name 
even, we feel that these are but the external circum- 
stances, the accidents, the surroundings, and not the man 
himself, and however these things may vary, our friend 
remains the same. But when the change is in the heart 
and the character of the man himself, when he whose 
sympathies and moral sentiments were once in unison 
with our own, shows himself to be no longer what he once 
was, or what we fondly thought him to be, there is no 
longer that community of this thought and feeling between 
us that is essential to true and lasting friendship. Yet, 
even in such a case, we continue to cherish for the friend 
of former years a regard and affection which subsequent 
changes do not wholly efface. We think of him as he 
was, and not as he is, as he was in those earlier and better 
days, when the heart was fresh and unspoiled, and the 
feet had not as yet turned aside from the path of rectitude 
and honor. 

Sec. 181. ' ' Love of Benefactors. — Closely allied to the 
affection we feel for our friends is the emotion we cherish 
towards our benefactors. Like the former, it is one of 
the forms of the principle into which all kindly affection 
ultimately resolves itself, namely, love, differing as the 
object differs on which it rests, but one in nature under 
all these varieties of form. The love which we feel for a 



314 PRINCIPLES OF ALATH1ASIS. 

benefactor, differs from that which we feel for a friend, 
as the latter again differs from that which we feel for a 
parent or child. It differs from friendship^ in that the 
motive which prompted the benefaction, on the part of 
the giver, may be simple benevolence, and not personal 
regard; while, on our part, the emotion awakened may be 
simple gratitude, which, though it may lead to friendship, 
is not itself the result of personal attachment. 

" Nature of this Affection. — If we inquire more closely 
into the nature of this affection, we find that it involves, 
as do all the benevolent affections, a feeling or pleasure 
and delight, together with a benevolent regard for the 
object on which the affection rests. The pleasure, in this 
case, results from the reception of a favor. It is not, 
however, merely a pleasure in the favor received, as in its 
self valuable, or as meeting our necessities; it is, over and 
and beyond this, a pleasure in a giver as a noble and 
generous person, and as standing in friendly relations to 
us. Such conceptions are always agreeable to the mind, 
and that in a high degree. The benevolent regard for 
which we cherish for such a person, the disposition and 
wish to do him good in turn, are the natural results of 
this agreeable conception of him; and the two together, 
the pleasure, and the benevolent regard, constitute the 
complex emotion which we call gratitude. 

"Regards the Giver Rather than the Gift. — If this be 
the correct analysis of the affection now under considera- 
iion, it is not so much the gift, as the giver, that awakens 
the emotion; and this view is confirmed by the fact that 
when, from any circumstances, we are led to suspect a 
selfish motive on the part of the donor, that the gift was 
promoted, not so much by regard to us, as by regard to 
his own personal ends, for favors thus conferred we feel 
very little gratitude. The gift may be the same in either 
case, but not the giver. 

" Modes of Manifesting Gratitude. — Philosophers have 
noticed the different manner in which persons of different 
character, and mental constitution, are affected by the 



LOVE EXEMPLIFIED. 315 

reception of kindness from others, and the different 
modes in which their gratitude expresses itself. Some 
are much more sensibly affected than others by the same 
acts of kindness; and even when gratitude may exist in 
equal degree, it is not always equally manifested. We 
naturally look, however, for some exhibition of it, in all 
cases, where favors have been conferred; its due exhibi- 
tion satisfies and pleases us, its absence gives us pain, and 
we set it down as indicative of a cold and selfish nature. 

' ' A Disordered Sensibility Indicated by the A bsenee of 
this Principle. — One of the most painful forms of dis- 
ordered sensibility — the insanity, not the intellectual, but 
of the feelings — is that which manifests itself in the entire 
indifference and apathy with which the kindest attentions 
are received, or even worse, the ill-concealed and hardly- 
suppressed hatred which is felt even for the generous 
benefactor. A case of this sort is mentioned by Dr. Bell, 
the accomplished superintendent of the McLean Asylum 
for the insane, as coming under his notice, in which the 
patient, a lady, by no means wanting in mental endow- 
ments, seemed utterly destitute and incapable of natural 
affection. Having, on one occasion, received some mark 
of kindness from a devoted friend, she exclaimed: " I sup- 
pose I ought to love that person, and I should, if it were 
possible for me to love anyone, but it is not. I do not know 
what that feeling is." A more wretched existence 
can hardly be conceived than that which is thus indicated 
— the deep night and winter of the soul, a gloom unbroken 
by one ray of kindly feeling for any living thing, one 
gleam of sunshine on the darkened heart. Happily such 
cases are of rare occurance. The kindness of men 
awakens a grateful response, in every human heart, whose 
right and normal action is not hindered by disorder, or 
prevented by crime. 

" Disorder of the Moral Nature. — Is it not indication 
of the imperfect and disordered condition of our moral 
nature, that while the little kindness of our fellow men 
awakens in our breasts lively emotions of gratitude, we 



316 PRINCIPLES OF ALATHIASIS. 

receive, unmoved, the thousand benefits which the great 
Author of our being is daily and hourly conferring, with 
little gratitude to the giver of every good and perfect 

gift?" 

Sec. 182. ''Love of Home and Country. — Among the 
emotions which constitute our sensitive nature, the love 
of home and of country, or the patriotic emotion, holds a 
prominent rank. It falls into that class of feelings which 
we term affections, inasmuch as it involves not only an 
emotion of pleasure, but a desire of good towards the 
object which awakens the feeling. 

"Founded on the Separation of the Race. — The affec- 
tion now to be considered implies, as its condition, the 
separation of the human race into families, tribes, and 
nations, and of its dwelling places into corresponding- 
division of territory and country, a division founded not 
more in human nature, than in the physical conditions and 
distributions of the globe, broken as it is into different 
countries, by mountain, river, and sea. No one can fail 
to perceive, in this arrangement, a design and provision 
for the distribution of the race into distinct states and 
nations. To this arrangement and design the nature of 
man corresponds. To him, in all his wanderings there is 
no place like home, no land like his native land. It may 
be barren and rugged, swept by the storms, and over- 
shadowed by the frozen hills, of narrow boundary, and 
poor in resource where life is but one continued struggle 
for existence with an inhospitable climate, unpropitious 
seasons, and an unwilling soil, but it is his own land, it is 
his father-land, and sooner than he will see its soil 
invaded, or its name dishonored, he will shed the last 
drop of blood in its defense. 

"Other Causes Auxiliary. — The strong tendency to 
rivalry, and war, between different tribes, tends, doubt- 
' less, to keep alive the patriotic sentiment, by binding 
each more closely to the soil, which it finds obliged to 
defend at the sacrifice of treasure and of life. The great 
diversity of language, manners and customs, which pre- 



LOVE EXEMPLIFIED. 317 

vail among different nations, must also tend very strongly 
to separate nations still more widely from each other, and 
bind them more closely to their own soil, and their own 
institutions. 

"Effect of Civilization. — Such are some of the causes 
which give rise to the patriotic sentiment. Civilization 
tends, in a measure doubtless to diminish the activity of 
the causes. In proportion as society advances, national 
jealousies and rivalries diminish, as wars become less fre- 
quent, as nations come to understand better each other's 
manners, laws, and languages, and to learn that their 
interests, apparently diverse, are really identical. This pro- 
gress of civilization and culture, removing, as it does, in 
great measure, the barriers that have hitherto kept 
nations asunder, must tend, it would seem, to weaken the 
influence of those causes which contribute to keep alive 
the patriotic feeling. And such we believe to be the fact. 
It is the early period of a nation's existence, the period of 
its origin and growth, of its weaknes and danger, that the 
love of country most strongly develops itself. It is then 
that sacrifices are most cheerfully made, and danger and 
toil must readily met and life most freely given, for the 
state whose foundations can no other way be laid. As 
the state, thus founded in treasure and in blood, and 
vigilantly guarded in its infancy gains maturity and 
strength, becomes rich and great, and powerful, comes 
into honorable relation with the surrounding states and 
nations, the love of country seems to not keep pace with 
its growth, in the hearts of the people, but rather to 
diminish, as there is less frequent and less urgent occasion 
for its exercise. 

" National Pride. — There is, however, a counteracting 
tendency to be found in the national pride which is 
awakened by the prosperity and power of a country, and 
especially by its historic greatness. The citizen of Eng- 
land, or of France, at the present day, has more to defend, 
and more to love, than merely his own home and fireside, 
the soil that he cultivates, and the institutions which guar- 



3 1 8 PRINCIPLES OF AL A THIA SIS. 

antee his freedom and his rights. The past is intrusted to 
him, as well as the present. The land whose honor and 
integrity he is determined to maintain, at all hazard and 
personal sacrifice, is not the England, or the France, of 
today merely, but of the centuries. He remembers the 
glories of the empire, the armies, and the illustrious 
leaders that have carried his country's flag with honor into 
all lands, the monarchs, that in succession, from Clovis 
and Charlemagne from Alfred and Harold the dauntless, 
have sat in state upon the throne that claims his present 
allegiance-, the generations that have contributed to make 
his country what it now is, and he feels that not merely 
the present greatness and power of his country, but all its 
former greatness and glory, are intrusted to his present 
care and keeping. 

"Depends upon Association. — If we inquire more 
closely into the philosophy of the matter, we shall find, I 
think, that the principle of association is largely concerned 
as the immediately producing cause of the emotion now 
under consideration. We connect with the idea of any 
country the history and fortunes, the virtues and vices, of 
its inhabitants, of those who, at any time, recent or 
remote, have passed their brief day and acted their brief 
part, within its borders, and whose unknown dust must 
mingle with its soil. They have long since passed away, 
but the same hills stand, the same rivers flow along the 
same channels, the same ocean washes the ancient shores, 
the same skies look down upon those fields and waters, 
and with these aspects and object of nature we associate 
all that is great and heroic in the history of the people 
that once dwelt upon those hills and along those shores.* 
Every lofty mountain, every majestic river, every craggy 
cliff and frowning headland along the coast, stand as rep- 
resentative objects, sacred to the memory of the past, and 
the great deeds that have been there performed. How 
much this must add to the force and power of the patriotic 
emotion is obvious at a glance. 

"Same Principle Concerned in the Love of Home. — In 



L O VE EXEMPL IFIED . 319 

like manner, by the same principle of association, we con- 
nect our own personal history with the place where we 
dwell, and the country we inhabit. They become, in a 
measure, identified with ourselves. To love the home of 
our childhood, and our native land, is but to love our 
former selves since it is here that our little history lies, 
and whatever we have wrought of good or ill. 

" An Original Principle. — With respect to the char- 
acter of this emotion, while it is doubtless awakened and 
strengthened by the law of association, still I cannot but 
regard it as an original provision and principle of our 
nature, springing up instinctively in the bosom, showing 
itself essentially the same under all conditions of society, 
and in all ages and countries. It waits not for education 
to call it forth, nor for reason and reflection to give it 
birth, while at the same time, reason and reflection doubt- 
less contribute largely to its development and strength. 
" Strongest Where it Might be Least Expected. — It has 
been frequently observed, by those who have made human 
nature their study, that the patriotic feeling is, not con- 
fined to the inhabitants of the most favored climes and 
countries, but, on the contrary, is often most strongly 
developed in nations less populous, and in countries little 
favored by nature. The inhabitants of wild, mountainous 
regions, of sterile shores, of barren plains, manifest as 
strong a love of home and country, as any people on the 
globe. It is thus with the Swiss among their mountain 
fastnesses, and with the poor Esquimaux of northern 
Greenland, where, beyond the Arctic circle, cold and 
darkness reign undisturbed the greater part of the year. 
Even in those dreary realms, and those bosoms little 
refined, the voice of nature is heard and the love of home 
and country is strong." 



CHAPTER XXX. 



CONJUGAL LOVE. 



Sec. i8j. A Natural Affection. — The poets never 
weary of writing of marital love; and the apostolic injunc- 
tion — " Husbands love your wives '/■ — seems almost super- 
erogatory; for marriage is a law of nature; and conjugal 
love is a natural affection, as much as any other; and it 
will exist unless the Divine image is practically effaced 
from the human soul. 

Sec. 184. Marriage as Viewed in the Scriptures.— The 
sacred writers, while not dealing with courtship and mar- 
riage with the sentimentality of the writers of modern 
fiction, yet present the subject in a sublime and unaffected 
manner, as shown by the following collation from the 
Scriptures: 

Gen. 1:27. "God created man in his own image, in 
the image of God created he him; male and female created 
he them 

" And God blessed them, and God said unto them: 
1 Be fruitful, and multiply and replenish the earth. ' 

Gen. 2:18. "And the Lord God said, it is not good 
that the man should be alone, I will make him an help- 
meet for him. " 

Gen. 2:21. "And the Lord God caused a deep sleep 
to fall upon Adam, and he slept; and he took one of his 
ribs, and closed up the flesh instead thereof; 

"And the rib which the Lord God had taken from 
man, made he a woman, and brought her unto the man. 

And Adam said, ' This is now bone of my bones, and 



CONJUGAL LOVE. 321 

flesh of my flesh: She shall be called Woman, because 
she was taken out of Man. ' 

" Therefore shall a man leave his father and his 
mother, and shall cleave unto his wife; and they shall be 
one flesh." 

Gen. 29:10, 11:20. "And it came to pass, when 
Jacob saw Rachel the daughter of Laban his mother's 
brother, and the sheep of Laban his mother's brother, 
that Jacob went near, and rolled the stone from the well's 
mouth, and watered the flock of Laban his mother's 
brother. 

"And Jacob kissed Rachel, and lifted up his voice and 
wept. 

"And Jacob served seven years for Rachel; and they 
seemed unto him but a few days, for the love he had to 
her." 

Prov. 5:18. "Rejoice with the wife of thy youth. 
4 ' Let her be as the loving hind and as the pleasant roe; 
" Let her breasts satisfy thee at all times and magnify 
thyself always with her love." 

Prov. 18:22. "Who so findeth a wife, findeth a good 
thing, and obtaineth favor of the Lord." 

Prov. 31:10-31. "Who can find a virtuous woman? 
for her price is far above rubies. 

" The heart of her husband doth safely trust in her, so 
that he shall have no need of spoil. 

"She will do him good and not evil all the days of her 
life. 

" She seeketh wool and flax and worketh willingly 
with her hands. 

"She is like the merchant's ships, she bringeth her 
food from afar. 

" She riseth also while it is yet night, and giveth meat 
to her household, and a portion to her maidens. 

"She considereth a field, and buyeth it; with the fruit 
of her hands she planteth a vineyard. 

" She girdeth her loins with strength, and strengthen- 
ed her arms. 



322 PRINCIPLES OF ALATHIASIS, 

"She perceiveth that her merchandise is good, her 
candle goeth not out by night. 

" She layeth her hands to the spindle, and her hands 
hold the distaff. 

"She stretcheth out her hand to the poor; yea she 
reacheth forth her hands to the needy. 

" She is not afraid of the snow for her household; for 
all her household are clothed with scarlet. 

"She maketh herself coverings of tapestry; her cloth- 
ing is silk and purple. 

" Her husband is known in the gates, when he sitteth 
among the elders of the land. 

" She maketh fine linen, and selleth it; and delivereth 
girdles unto the merchant. 

" Strength and honor are her clothing; and she shall 
rejoice in times to come. 

"She openeth her mouth with wisdom; and in her 
tongue is the law of kindness. 

She looketh well to the ways of her household, and 
eateth not the bread of idleness. 

" Her children rise up and call her blessed; her hus- 
band also and he praiseth her. 

"Many daughters have done virtuously, but thou 
excellest them all. 

" Favour is deceitful, and beauty is vain; but a woman 
that feareth the Lord, she shall be praised. 

" Give her of the fruits of her hands and let her own 
works praise her in the gates, " 

Sec. 185. The AlatJiiastic Value of Marriage. — In the 
epistle to the Hebrews it is said (13:4): "Marriage is 
honorable in all, and the bed undefiled: but whoremongers 
and adulterers God will judge." 

Marriage is the Divinely appointed method of avoiding 
shame and ungodly lust. As a rule, it is not good for 
man to be alone; although possibly the same severity 
does not rest upon womankind. Wherever woman is, 
there a home begins; for it is as natural for a woman to 
make a home, as it is for a bird to build its nest; and she 



CONJUGAL LOVE. 323 

will have a home, whether one of the opposite sex inhabits 
it with her or not. But man, without a wife, seldom 
makes a home; and without a home a man is like a ship 
without an anchor. In France where perhaps one-third 
of the population are born out of wed-lock, there is no 
word for home: A fact that shows the influence and power 
of the idea of home. Inasmuch, then, as home is wherever 
woman is, it is a matter of grace when she enters into 
marriage; but with man it is a necessity, for otherwise he 
is homeless and exposed to vanity and manifold tempta- 
tions, and filled with unrest. A fact that Naomi appreci- 
ated, when pending the negotiations for marriage between 
Boaz and Ruth she said: "Sit still, my daughter, until 
thou know how the matter will fall: for the man will not 
be in rest until he hath finished the thing this day." 

It is true that there are some who by diligent applica- 
tion to religious work or some other passion of the soul, 
can escape the unrest and torment incident to celibacy. 
Hence the apostle Paul says: "He that is unmarried 
careth for the things of the Lord, how he may please the 
Lord." These exceptional cases of consecration seem to 
enter into peace and quiet only because their minds are 
absorbed in their work and many of them are perhaps, 
preeminently useful. But, undoubtedly obedience to the 
law of nature that imposes marriage is the natural and 
easy road to rest of soul and contentment of spirit; 
especially so if the marriage is "in the Lord;" i.e. as a part 
of the service of God unto which we are called. The 
only kind of marriage that the apostle Paul criticised, 
was that godless wedlock in which, "he that is married, 
careth for the things that are of the world, how he may 
please his wife." But he never animadverted upon a mar- 
riage in the Lord, or one that is governed by Divine 
principle. And whatever doubts he ever expressed arose 
from a mere supposition on his part that the " present 
distress" in which Christians were then plunged by 
religious persecution, made celibacy temporarily prefer- 
able to marriage; more especially on account of the fact 



324 PRINCIPLES OF ALATHIASIS. 

perhaps, that the followers of Christ could have no abiding 
place, and home and home-life were an impossibility. 

To sum up the whole matter then, marriage under 
proper conditions, is ordained of God; and the failure to 
obtain such honor must necessarily be attended with more 
or less affliction. And the ''present distress," whether 
it be poverty, persecution or other misfortune must be 
very serious, to prevent a man from finding a wife, and 
the Divine blessing that accompanies such an honorable 
course. 

Sec. 186. The Mystery of Marriage — Without contro- 
versy, marriage is a great mystery; which of course it 
must be, coming as it does from the God of mystery. 

There were four mysteries to the prophet Agur: The 
flight of an eagle in the air, the trailing of a serpent upon 
a rock, the sailing of a ship in the heart of the sea and 
the union of a man and woman. 

One reason for the mystery of marriage is that it was 
designed to be a type of the union between Christ and his 
church. This thought is set forth in the epistle to the 
Ephesians as follows: 

"Wives, submit yourselves unto your own husbands, 
as unto the Lord. 

"For the husband is the head of the wife, even as 
Christ is the head of the church; and he is the savior of 
the body. 

"Therefore as the church is subject unto Christ, so 
let the wives be to their own husbands in everything. 

"Husbands love your wives, even as Christ also loved 
the church and gave himself for it; 

"That he might sanctify and cleanse it with the 
washing of water by the word, 

" That he might present it to himself a glorious church, 
not having spot or wrinkle, or any such thing; but that it 
should be holy and without blemish. 

" So ought men to love their wives as their own bodies. 
He that loveth his wife loveth himself. 

" For no man ever yet hated his own flesh; but nourish- 



CONJUGAL LOVE. 325 

eth it and cherisheth it, even as the Lord the church; for 
we are members of his body, of his flesh and of his bones. 

"For this cause shall a man leave his father and 
mother, and shall be joined unto his wife, and they shall 
be one flesh. 

"This is a great mystery, but I speak concerning 
Christ and the church. 

"Nevertheless, let every one of you in particular, 
so love his wife even as himself; and the wife see that she 
reverence her husband." 

The same beautiful conception is involved in the vision 
of John on the Isle of Patmos: "And I, John saw the holy 
city, New Jerusalem, coming down from God, out of heaven, 
prepared as a "bride adorned for her husband. 

"And I heard a great voice out of heaven saying, 
Behold the tabernacle of God is with men, and he will 
dwell with them, and they shall be his people, and God 
himself shall be with them, and be their God. 

"And God shall wipe away all tears from their eyes; 
and there shall be no more death, neither sorrow nor cry- 
ing, neither shall there be any more pain; for the former 
things are passed away." 

It would seem from this passage that if a man avails 
himself of the two glorious mysteries, marriage the type 
and Christianity the anti-type, he may expect to overcome 
the mystery of disease; and thus overcoming mystery 
with mystery, alathiastically exemplify the homeopathic 
maxim, ' ' similia similibus curanter. 

How encouraging is the thought, that faithfulness to 
the home and church of Christ will hush the voice of cry- 
ing in the home through the blessing of the wonder 
working God of the hearthstone. 

"The peace of God that passeth all understanding, " 
enters the heart and home of such a man; and through 
Divine grace and mercy the unrest, which we have seen 
to be of the essence of disease, disappears from his life. 
O, model Christian homes! God grant to fill the land full 
of them! 



326 PRINCIPLES OF ALATHIASIS. 

Sec. i8y. Divorce. — " What therefore God hath joined 
together, let not man put asunder." This is a general 
rule, but it has its exceptions. One is found in Matthew 
5:32: " Whosoever shall put away his wife, saving for 
the cause of fornication, causeth her to commit adultery." 
In addition to fornication, desertion is assigned as a cause 
in the Epistle to the Corinthians, as follows: "If any 
brother hath a wife that believeth not, and she be pleased 
to dwell with him, let him not put her away. 

"And the woman which hath a husband that believeth 
not, and if he be pleased to dwell with her, let her not 
leave him. 

"For the unbelieving husband is sanctified by the 
wife, and the unbelieving wife is sanctified by the hus- 
band; else were your children unclean; but now are they 
holy. 

" But if the unbelieving depart, let him depart. A 
brother or sister is not under bondage in such cases; but 
God hath called us to peace." 

Perhaps the best way to prevent separation and 
divorce is to bring to the marriage, the love that endureth 
all things. Let this be the foundation at the beginning 
of married life and be the governing principle throughout 
its existence. 

Christ does not command his followers to abandon a 
husband or wife on account of adultery. He simply per- 
mits them to seek a divorce in such cases if they will. 

But if a believer decides to treat the fallen husband 
or wife with a love that endureth all things, and through 
forgiveness and compassion seek restoration and reforma- 
tion of the offender, it is surely not anti-christian to do so. 
And if the marriage is founded on the love that endureth 
all things, God may never permit it to be tested to the 
extent of adultery or fornication; but if such a test is 
given and the love endures the test it will come off more 
than conqueror. The better way then, is for one enter- 
ing the married state to say in the heart, "I will stand 
every test. No odds what occurs, I will never forsake the 



CONJUGAL LOVE. 327 

one I have married. If a separation must occur, let my 
love leave me but not me, my love." 

The God of marital love will be the shield and exceed- 
ing great reward of that house. And if the tempter should 
ever creep into it, he would shrink back abashed in the 
presence of its purity and glory. 

If the love that endureth all things should enter every 
American home, the avocation of the divorce lawyer would 
cease. My brother, my sister, if your home is threatened 
with dissolution, try this alathiastic receipt. You will 
find it a panacea for every heartache and domestic trouble. 



CHAPTER XXXI. 



LOVE OF STRANGERS AND ENEMIES. 



Sec. 188. Love of Strangers. — In the epistle to the 
Hebrews we are taught: "Be not forgetful to entertain 
strangers; for thereby some have entertained angels 
unawares." 

In the eighteenth chapter of Genesis an instance is 
recorded of unconscious entertainment of angels. As 
Abraham lifted up his eyes and looked, three men stood 
by him, who subsequently proved to be angels. He 
entertained them with true hospitality. "When he saw 
them, he ran to meet them from the tent door, and bowed 
himself toward the ground, 

" And said, my Lord, if now I have found favor in thy 
sight, pass not away I pray thee, from thy servant 

"Let a little water, I pray you, be fetched, and wash 
your feet, and rest yourselves under the tree. 

"And I will fetch a morsel of bread, and comfort ye 
your hearts after that ye shall pass on; for therefore are 
ye come to your servant. And they said, ' So do as thou 
hast said.' 

"And Abraham hastened into the tent unto Sarah, 
and said, * Make ready quickly three measures of fine 
meal, knead it and make cakes upon the hearth.' 

"And Abraham ran unto the herd and fetched a calf 
tender and good, and gave it unto a young man, and he 
hastened to dress it. 

"And he took butter and milk and the calf which he 



LOVE OF STRANGERS AND ENEMIES. 329 

had dressed, and set it before them; and he stood by them 
under the tree, and they did eat." 

When we consider this generous hospitality, it is no 
wonder that God has given him the honored name of 
"Father of the faithful." God is generous and the God 
of generosity abides in the hospitable family. 

How many angels walk this earth, disguised in the 
form of men, we know not. But that the Christ spirit is 
incarnate in thousands of his followers, we do know; and 
the chance of giving a cup of cold water to one of his 
disciples should not be missed; and the entertainment of 
strangers, when it can properly be done, should be 
regarded as a privilege. 

Life is made up of things both old and new. Christ's 
conception of a typical preacher is one, so "instructed 
unto the kingdom of heaven" as to bring forth "things 
new and old." 

This thought is also alluded to in Solomon's song: 

"Come, my beloved, let us go forth into the field; let 
us lodge in the villages. 

"Let us get up early to the vineyards; let us see if 
the vine flourish, whether the tender grapes appear, and 
the pomegrantes bud forth; there will I give thee my 
loves. 

" The mandrakes give a smell, and at our gates are all 
manner of pleasant fruits, new and old, which I have laid 
up for thee, O my beloved." 

Nature abounds in parables on this subject. The 
human system, for instance, needs both salt and fresh 
meat. So that the explorers in the Arctic seas, with 
larders full of salt meats, die of scurvey for want of fresh 
food. So a social circle, where there are no new faces, 
no new acquaintances formed, soon become stale and 
stagnant. And a town where there are no new comers, 
soon dies. And so the home, where strangers are not 
welcome is liable to perish from ennui. Let us be thank- 
ful for the new, the fresh, the novel; and while not 
neglecting the old and the tried, let us be kind and tender 



33° PRINCIPLES OF ALATHIASIS. 

to the new. Otherwise we will lose, not only the com- 
panionship of men and angels, but also the spirit of Christ. 

Sec. i8p. Love of Enemies. — Matt. 5:43.. "Ye have 
heard that it hath been said, Thou shalt love thy neighbor 
and hate thine enemy. 

"But I say unto you, Love your enemies, bless them 
that curse you, do good to them that hate you, and pray 
for them which despitefully use you and persecute you: 

' ' That ye may be the children of your father which is in 
heaven: for he maketh the sun to rise on the evil and the 
good, and sendeth rain on the just and unjust." 

To do these things, especially to love enemies, is con- 
sidered by many to be hard or impossible. The difficul- 
ties, however, are more imaginary than real and arise 
from a superficial view of the subject. As we have already 
seen utility is the test of love. It is apparent that God 
would not suffer the mysterious spiritual phenomenon 
know as malice to exist, if he had not some useful pur- 
pose to subserve by it. For some reason, involved in the 
mystery of panagathism, " He maketh his sun to rise on 
the evil and on the good, and sendeth rain on the just and 
on the unjust." 

If then we would be "perfect, even as your father 
which is in heaven is perfect," we must broaden the 
horizon of our vision so as to utilize the phenomena in 
question and thus be like the Creator of these things. 

Let us then see what we can do in this respect: ( 1 ) 
In the first place, our enemies are useful in the census, to 
swell the sum total of our population, in the growth of 
which we glory. It is very rare that the enmity is so 
great as to cause us to desire the banishment of our enemy 
from our common municipality, state or nation. When 
viewed then from the standpoint of compatriots, with all 
their faults we love our enemies still. And thus it is that 
political animosity, that causes men to tongue-lash each 
other severely, yet never produces a desire that one's 
political opponents should emigrate. 

( 2 ) Manifestation of ill-will, gives us an opportunity 



LOVE OF STRANGERS AND ENEMIES. 331 

to exercise the quality of forgiveness. As elsewhere 
shown, there is no unforgiveness in the Divine nature; and 
whatever unforgiveness exists, is not de facto, but merely 
de jure, under the law of faith, in cases where men's con- 
ception of the Divine Being is that He is an unforgiving 
God. So while our enemies may neither seek, receive or 
believe in our forgiveness, and thus lose the benefit of it, 
yet as a matter of fact, we may be at peace with them, 
and pray for them in the language of Christ on the cross: 
11 Father forgive them, for they know not what they do." 

( 3 ) The spite, persecution and malice of our enemies 
give us an opportunity to exercise the qualities of endur- 
ance, patience, fortitude and submission. If we are never 
tested by any adversity, these qualities, if they exist at all, 
in us will be only rudimentary. As Darwin has shown in 
the animal kingdom, the faculties unused disappear, so in 
the .spiritual realm ''tribulation worketh patience; and 
patience, experience; and experience, trust. ' ' That is to say, 
spiritual power is developed by reason of use; and unless 
somebody is called upon to exercise the qualities of endur- 
ance and submission, these words would become obsolete, 
and many of the mosfbeautiful passages of Scripture would 
lose their meaning, and the faith producing power of the 
Bible be to that extent impaired. 

There is also something glorious in the consciousness 
and exercise of power. Men rejoice in their physical 
strength and in their mental power, and delight to show 
these things to the admiring gaze of friends. And so the 
full grown Christian rejoices in the spiritual strength that 
he is able to show in the time of persecution or other 
adversity. The apostle Paul seems to think that the 
purpose of showing Divine power of endurance is involved 
in God's dealings with the wicked; for in the treatment of 
this subject in the Epistle to the Romans, he says: 

11 Shall the thing formed say to him that formed it, why 
hast thou made me thus? 

" Hath not the potter power over the clay, of the 



332 PRINCIPLES OF ALA THI A SIS. 

same lump, to make one vessel unto honor and another 
vessel unto dishonor? 

' ' What if God, willing to show his wrath, and to 
make his power known, endured with much long-suffering 
the vessels of wrath fitted to destruction? " 

The value and glory of endurance is clearly set forth 
in this quotation; and the utility of affliction in the 
developement of submission is set forth in Hebrews ( 5:8): 
' ' Though he were a son, yet learned he obedience, by the 
things which he suffered." 

(4) The greatest utility of enmity, perhaps, is the 
acquisition of power to overcome it. "Be not overcome 
of evil, but overcome evil with good." How glorious 
is the victory of the intelligent Christian, when by wise 
speech and acts, he causes the foolishness to disappear 
from his enemies; and thus overcome the enmity of which 
folly and ignorance is always the essence. 

In the light of these suggestions, how much better it 
it is to save than to destroy our enemies! And how wise 
and god-like the truth that Christ taught on this subject! 
He could not have been Divine and taught anything less! 
Bless God for a salvation that pours out upon us Unre- 
stricted Love ! 



CHAPTER XXXII. 



LOVE TO GOD. 



Sec. ipo. Source of oar Love to God. — Our love for 
the Divine Being springs from the fact that God himself 
is love, or our conception that love is of the essence of 
the Divine nature. We are constituted so as to be drawn 
toward those that love us. Christ understood this philos- 
ophy when he said: "God so loved the world that he 
gave his only begotten son, that whosoever believeth in 
him, should not perish but have everlasting life. " The 
cross of Christ then was designed to be an exhibition of 
the love of God, to evoke love from us to Him. Hence 
the apostle Paul says: " God commendeth his love toward 
us, in that, while we were yet sinners Christ died for us." 

The cross, it is true, is not the only reason for our 
love to the God of all grace. But through the cross all 
things are blessed to our use. Having this thought in 
view, the apostle Paul says: " He that spared not his own 
son, but delivered him up for us all, how shall he not with 
him also freely give us all things. " 

Love is born of action; and the basis of our love to 
God is not merely what He has done, but also what he is 
doing and will do. 

There is enough in the general providences of God to 
develop in us the profoundest love and veneration, for 
the Divine author of all this wonder and benificence. And 
when this is supplemented by experiencing special provi- 
dence in the hour of human extremity, how great our love 
and gratitude should be to such a gracious benefactor. 



334 PRINCIPLES OF ALATHIASIS. 

Sec. ipi. Evidence of Divine Love Manifested in 
Nature. — "The contemplation of nature, " says Dr. Dicks, 
"through the medium of science, affords innumerable 
displays of the benevolence of the Deity. Benevolence, or 
goodness, is that perfection of God which leads him, in 
all his arrangements, to communicate happiness to every 
order of his creatures. This attribute, though frequently 
overlooked, is so intensely displayed throughout the scene 
of creation, that we feel at a loss to determine from what 
quarter we should select instances for its illustration. 
Wherever we find evidences of wisdom and design, we 
also find instances of benevolence; for all the admirable 
contrivances we perceive in the system of nature, have it, 
as their ultimate end to convey pleasure, in one shape or 
another to sensitive beings. If there are more than 240 
bones in the human body variously articulated, and more 
than 440 muscles of different forms and contextures, such 
a structure is intended to produce a thousand modifica- 
tions of motions in the several members of which it is 
composed, and to facilitate every operation we have 
occasion to perform. If the ear is formed with an external 
porch, a hammer, and anvil, a tympanum, a stirrup, and 
a labyrinth, this apparatus is intended to convey pleasure 
to the soul by communicating to it all the modifications 
of sound. If the eye is composed of three coats, some of 
them opaque, and some transparent, with three humors of 
different forms, and refractive powers, and a numerous 
assemblage of minute veins, arteries, muscles, nerves, 
glands, and lymphatics, it is in order that the images of 
objects may be accurately depicted on the retina, that the 
ball of the eye may be easily turned in every direction, 
and that we may enjoy all the entertainments of vision. 
If an atmosphere is thrown around the earth, it is for the 
purpose of attempering the rays of the sun, giving a lucid 
brightness to every part of the heavens, producing the 
morning and evening twilight, promoting evaporation 
and the respiration of animals, and causing the earth to 
bring forth abundance of food, by means of the rains and 



LOVE TO GOD. 335 

dews; all which effects, produce happiness in a thousand 
different ways to every sentient being. If the atmos- 
phere presses our bodies with a weight of thirty thousand 
pounds, it is in order to counterpoise the internal pressure 
of the circulating fluids, and to preserve the vessels, and 
animal functions in due tone and vigor, without which 
pressure the elastic fluids in the finer vessels, would inevi- 
tably burst them, and the spark of life be quickly extin- 
guished. Thousands of examples of this description, illus- 
trative of Divine benevolence, might be selected from 
every part of the material system connected with our 
world, all of which would demonstrate that the communi- 
cation of enjoyment is the great end of all the contriv- 
ances of infinite wisdom. 

''There is a striking display of benevolence in the 
gratification afforded to our different senses. As the eye 
is constructed of the most delicate substances, and is one 
of the most admirable pieces of mechanism connected 
with our frame, so the Creator has arranged the world in 
such a manner as to afford it the most varied and delight- 
ful gratification. By means of the solar light, which is 
exactly adapted to the structure of this organ, thousands 
of objects of diversified beauty and sublimity are presented 
to the view. It opens before us the mountains, the vales, 
the woods, the lawns, the brooks and rivers, the fertile 
plains and flowery fields, adorned 'with every hue — -the 
expanse of the ocean and the glories of the firmament. 
And as the eye would be dazzled, were a deep red color 
or a brilliant white to be spread over the face of 
nature, the Divine goodness has clothed the heavens with 
blue and the earth with green, the two colors which are 
the least fatiguing and the most pleasing to the organs of 
sight, and at the same time one of these colors is diversi- 
fied by a thousand delicate shades which produce a 
delightful variety upon the landscape of the world. The 
ear is curiously constructed for the perception of sound, 
which the atmosphere is fitted to convey, and what a 
variety of pleasing sensations are produced by the objects 



336 PRINCIPLES OF ALA THIA SIS. 

of external nature intended to affect this organ. The 
murmurings of the brooks, the whispers of the gentle, 
breeze, the hum of bees, the chirping of birds, the lowing 
of the herds, the melody of the feathered songsters, the 
roaring of the stormy ocean, the dashing of a mighty 
cataract, and, above all, the numerous modulations of the 
human voice and the harmonies of music, produce a 
variety of delightful emotions which increase the sum of 
human enjoyment. To gratify the sense of smelling, the 
air is perfumed with a variety of delicious odors, exhaled 
from innumerable plants and flowers. To gratify the 
feeling, pleasing sensations of various descriptions are 
connected with almost everything we have occasion to 
touch; and to gratify the sense of taste, the earth is 
covered with an admirable profusion of plants, herbs, 
roots, and delicious fruits, of thousands of different quali- 
ties and flavors, calculated to convey an agreeable relish 
to the inhabitants of every clime. Now it is easy to con- 
ceive that these gratifications were not necessary to our 
existence. The purposes of vision, as a mere animal 
sensation for the use of self-preservation, might have been 
answered, although every trace of beauty and sublimity 
had been swept from the universe, and nothing, but a 
vast assemblage of dismal and haggard objects had 
appeared on the face of nature. The purpose of hearing 
might have been effected although every sound had 
been grating and discordant, and the voice of melody 
forever unknown. We might have had smell without 
fragrance or perfume, taste without variety of flavor, and 
feeling, not only without the least pleasing sensation, but 
accompanied with incessant pain. But in this case the 
system of nature would have afforded no direct proofs, 
as it now does of Divine benevolence. 

"The remedies which the Deity has provided against the 
evils to which we are exposed, are likewise a proof of his 
benevolence. Medicines are provided for the cure of the 
diseases to which we are liable, heat is furnished to 
deliver us from the effects of cold, rest, from the fatigues 



LOVE TO GOD. 337 

of labor, sleep, from the languors of watching, artifical 
light, to preserve us from the gloom of absolute darkness, 
and shade, from the injuries of scorching heat. Goodness 
is always displayed in the power of self-restoration which 
our bodies possess, in recovering us from sickness and 
disease, in healing wounds and bruises, and in recovering 
our decayed organs of sensation, without which power 
almost every human being would present a picture of 
deformity, and a body full of scars and putrefying sores. 
The pupil of the eye is so constructed, that it is capable 
of contracting and dilating by a sort of instinctive power. 
By this means the organ of vision defends itself from the 
blindness which might ensue from the admission of too' 
great a quantity of light, while, on the other hand, its 
capacity of expansion, so as to take in a greater quantity 
of rays, prevents us from being in absolute darkness even 
in the deepest gloom, without which we could scarcely 
take a step with safety during a cloudy night. Again in 
the construction of the human body, of the various tribes 
of animated beings, however numerous and complicated 
their organs, there in no instance can be produced that 
any one muscle, nerve, joint, limb, or other part, is con- 
trived for the purpose ol producing pain. When pain is 
felt, it is uniformly owing to some derangement of the 
corporeal organs, but is never the necessary result of the 
original contrivance. On the other hand, every part of 
the construction of living beings, every organ and func- 
tion, and every contrivance, however delicate and minute, 
in so far as its use is known, is found to contribute to the 
enjoyment of the individual to which it belongs, either by 
facilitating its movements, by enabling it to ward off 
dangers, or in some way or another to produce agreeable 
sensations. 

"Finally, the immense multitude of beings which people 
the earth and the ample provision which is made for their 
necessities furnish irresistible evidence of Divine good- 
ness. 

" It has been ascertained, that more than sixty thous- 



338 PRINCIPLES OF ALATHIASIS. 

and species of animals inhabit the air, the earth, and the 
waters, besides many thousands which have not yet come 
within the observation of the naturalist. On the surface 
of the earth there is not a patch of ground or a portion of 
water, a single shrub, tree, or herb, and scarcely a single 
leaf in the forest, but what teams with animated beings. 
How many hundreds of millions have their dwellings in 
caves, in the clefts of rocks, in the bark of trees, in 
ditches, in marshes, in the forests, the mountains and the 
valleys! What innumerable shoals of fishes inhabit the 
ocean and that sport in the seas and rivers! What mil- 
lions on millions of birds and flying insects, in endless 
variety, wing their flight through the atmosphere above 
and around us! Were we to suppose that each species, 
at an average, contains four hundred millions of individ- 
uals, there would be 24,000,000,000,000, or 24 trillions of 
living creatures belonging to all the known species which 
inhabit the different regions of the world, besides the mul- 
titudes of unknown species yet undiscovered — which is 
thirty thousand times the number of all the human beings 
that people the globe. Besides these, there are multi- 
tudes of animated beings which no man can number, 
invisible to the unassisted eye, and dispersed through 
every region of the earth, air, and seas. In a small stag- 
nant pool which in summer appears covered with a green 
scum, there are more microscopic animalcules than would 
outnumber all the inhabitants of the earth. How immense 
then, must be the collective number of these creatures 
throughout every region of the earth and atmosphere! It 
surpasses all our conceptions. Now, it is a fact that, from 
the elephant to the mite, from the whale to the oyster, 
and from the eagle to the gnat, or the microscopic animal- 
cules, no animal can subsist without nourishment. Every 
species, too, requires a different kind of food. Some live 
on grass, some on shrubs, some on flowers, some on trees. 
Some feed only on the roots of vegetables, some on the 
stalks, some on the leaves, some on the fruit, some on the 
seed, some on the whole plant, some prefer one species of 



LOVE TO GOD. 339 

grass, some another. Linnaeus has remarked that the cow- 
eats 276 species of plants, and rejects 2 1 8, the goat eats 449, 
and rejects 126, the sheep eats 387 and rejects 141, the horse 
eats 262 and rejects 212, and the hog, more nice in its 
taste than any of these, eats but 72 plants and rejects all 
the rest. Yet such is the unbounded munificence of the 
Creator, that all these countless myriads of senitent beings 
are amply provided for and nourished by his bounty! 
' The eyes of all these look unto Him and He openeth 
his hand and satisfieth the desire of every living being' 
He has so arranged the world, that every place affords the 
proper food for all the living creatures with which it 
abounds. He has furnished them with every organ and 
apparatus or instruments for the gathering, preparing, and 
digesting of their food, and has endowed them with admir- 
able sagacity in finding out and providing their nourish- 
ment, and in enabling them to distinguish between what 
is salutary and what is pernicious. In the exercise of 
these faculties, and in all their movements, they appear 
to experience a happiness suitable to their nature. The 
young of all animals in the exercise of their newly acquired 
faculties, the fishes sporting in the waters, the birds 
swimming beneath the sky and warbling in the thickets, 
the gamesome cattle browsing in the pastures, the wild 
deer bounding through the forests, the insects gliding 
through the air and along the ground, and even the earth- 
worms wriggling in the dust — proclaim, by the vivacity 
of their movements and the various tones and gesticula- 
tions, that the exercise of their powers, is connected with 
enjoyment. In this boundless scene' of beneficence, we 
behold a striking illustration of the declarations of the 
inspired writers, that 'the Lord is good to all,' — that 
' the earth is full of his riches, ' ' and that his tender 
mercies are over all his works. ' 

"Such are a few evidences of the benevolence of the 
Deity as displayed in the arrangements of the material 
world. However plain and obvious they may appear to a 
reflecting mind, they are almost entirely overlooked by 



34Q PRINCIPLES OF ALATHIASIS. 

the bulk of mankind, owing to their ignorance of the facts 
of natural history and science, and the consequent 
inattention and apathy with which they are accustomed to 
view the objects of the visible creation. Hence they are 
incapacitated for appreciating the beneficent character of 
the Creator, and the riches of his munificence, and incap- 
able of feeling those emotions of admiration and gratitude 
which an enlightened contemplation of the scene of the 
nature is calculated to inspire." 

Sec. 192. Christ Crucified. — The history of the world, 
however, shows that the wonderful works of God cannot 
and do not properly develop the spirit of true religion, or 
love in its highest religious sense. The supplemental 
power of the cross is necessary for this purpose. Hence 
the apostle Paul says: "I determine not to know any- 
thing among you, save Jesus Christ, and him crucified." 
Not that there was any limitation upon his knowledge, 
but that the cross touches all things as a Divine supple- 
ment, necessary for the perfection of true religion, and thus 
a knowledge of Christ crucified, leads to endless ramifica- 
tion, and opens up unlimited fields of thought as broad 
and enduring as the eternal God himself. 

To the farmer 'an analogy is given: " Except a grain 
of wheat fall into the ground and die it abideth alone. " 

The mystery of child-birth furnishes an analogy as 
elsewhere shown. 

The lawyer is taught: "If any man sin, we have an 
advocate with the father, Jesus Christ, the righteous. 

" And he is the propitiation for our sins; and not for 
ours only, but also for the sins of the whole world." 

To the physician it is said: "By his stripes we are 
healed. " 

The merchant is invited: "To buy of me gold, tried 
in the fire." 

And the laundryman is told that: "There shall be a 
fountain opened in the house of David, and to the inhabi- 
tants of Jerusalem, for sin and for uncleanness. " 

And so on through all the varied experiences of human 



LOVE TO GOD. 341 

life, the cross is the key to every mystery; although it is 
itself enshrouded in impenetrable mystery. 

Every phase of human existence, thus leading the 
devout Christian to the contemplation of the cross, there 
is daily, a feeling of gratitude, love and praise to God, as 
the scenes of Calvary possess the imagination, and present 
to the heart that voluntary sacrifice for sinners. 

As already seen, utility is the test of love. Accord- 
ingly the utilization of this Divine sacrifice in the develop- 
ment of love for the God of our salvation, is a thought 
that the apostle Paul sets forth as follows: "The love of 
God is shed abroad in our hearts by the Holy Spirit, which 
is given unto us. 

" For when we were yet without strength, in due time 
Christ died for the ungodly. 

"For scarcely for a righteous man will one die, yet 
preadventure for a good man some would even dare to 
die. 

" But God commendeth his love toward us, in that, 
while we were yet sinners Christ died for us. 

" Much more then, being now justified by his blood, we 
shall be saved from wrath through him. 

For if, when we were enemies, we were reconciled to 
God by the death of his son, much more, being reconciled, 
we shall be saved by his life. 

" And not only so, but we also joy in God, through our 
Lord Jesus Christ, by whom we have now received the 
atonement. " 

Sec. ipj. Hygienic Value of Religious^ Love.— In the 
preface to this work allusion is made. to the sect known 
as Christian Scientists, and it is there suggested that the 
success of that school in healing disease, consists in the 
fact of the strong faith it develops in Divine love. 

In the elucidation of this thought, it should be 
remembered, the law of faith is: "According to your 
faith be it unto you." It must therefore be that a 
strong faith that God is love, would develop in such a 
believer, a kindred nature, and bring him in line with 



342 PRINCIPLES OF ALATHIASIS. 

Divine benefaction; and rich blessings would flow upon 
him, despite his errors of faith in other respects. So 
while the Christian Scientists are teaching many errors, 
and leading many to fanaticism, yet some of its devout 
adherents, by faith in the Divine love, are achieving 
marvelous victories over pain and disease. They learn to 
see a Divine hand of love in every experience. In their 
view, love is not restricted, to favorable winds, but by 
faith, they declare that adversity has its uses also; and 
thus entering upon a field of unrestricted love, they enjoy 
the blessings of Panagathism in all its fullnes*s; for they 
utilize affliction as a means of growth in knowledge and 
development of spiritual qualities, and when patience has 
had its perfect work, they find themselves to be more 
than conquerers. " The faith that worketh by love avail- 
eth." 



PART THIRD. 



TRUST 



MEANS OF GRACE. 



THE WILL. 



A COLLECTIOX OF GOOD WORKS. 



CHAPTER XXXIII. 



PRELIMIXAR Y S UGGES TIOXS COXCERXIXG 

THE WILL. 



See. icj-f.. Involved in Mystery. — It is not the purpose 
of this work to say all that might be said concerning the 
will; nor fully explore its workings; nor exhaust its 
philosophy. The subject is practically inexhaustible. As 
said in Sec. 13, "The existence and exercise of this will 
faculty is a mystery that we may not fully explore; for as 
we progress in the investigation, we are liable to strike 
the mystery of God himself, working in the human soul 
to will and to do his good pleasure." 

The human will, then, proceeding from God, and 
being so vitally connected with God, working under the 
faith-law^ can only be classified as mystery, as we 
approach the limit of human knowledge. 

To name a phenomonon is to know it in a sense. 
Mystery is a good name, when we have no other. Such a 
system of nomenclature brings us in the neighborhood of 
the ''all truth, " unto which Christ promised that the 
spirit of truth should guide us. When we can name every- 
thing, then in a sense we know everything. When we 
call the inexplicable by the name of mystery, we present 



346 PRINCIPLES OF ALATHIASIS 

the paradox of knowing the unknowable. The first step 
then in the investigation of the will, is to classify it as a 
mystery. 

Sec. ipj. Will-power. — The omnipotence of God 
seems to reside in the Divine will. This lesson is taught 
in the record of Christ's healing of the leper, who said to 
him: ''Lord, if thou wilt, thou canst make me clean. 
And Jesus put forth his hands, and touched him, saying: 
'I will (Thelo;) be thou clean.' And immediately his 
leprosy was cleansed." 

What an awful exhibition of the power, residing in 
that one word thelo! How glorious it is to think, that 
this same thelo is still within our reach! What though it 
comes to us now more in quantity than in quality! What 
though, to signalize Christ and witness to his Divine Son- 
ship, the thelonian power of God, manifested itself in a way 
peculiar to the son of God and the apostolic age! It is 
still here, ready to pour out upon every man that seeks it 
abundant reward. W T e need have no fear of asking too 
much; especially of seeking relief from affliction. For 
if God wills, he can banish pain from this planet. 

When through faith in Christ, we are regenerated, or 
re-created in the Divine image, then some of this mighty 
will-power must exhibit itself in us. 

It is seen in this world, in what is called executive 
ability. This was the distinguishing charactiristic of 
Grant and Stanton, without which these men would have 
lacked the energy to accomplish the mighty work of sup- 
pressing the rebellion. 

Without a strong will-power, there can be no stability 
of character; which we have seen is essential to the 
perfection of the Christ-spirit in the human soul. 

Sec. ip6. Definition of Will. — Lexicographers are 
not in harmony as to the meaning of the word will. This 
is not strange when we remember that the subject is 
involved in mystery. 

It is sometimes used as synonomous with volition, which 
signifies the act of willing. But, it means more than that; 



CONCERNING THE WILL. 347 

for it includes the faculty or power of willing. It seems 
to be nearer the ego — the human entity itself, than any 
other faculty. One may both feel and in case of strong 
evidence believe, without his consent; but he cannot wilt 
without his consent. It is reasoning in a circle, to pursue 
the subject farther, by inquiring what consent means; for 
when we say it is assenting or yielding to this or that we 
are still at the threshold of the mystery. In general, how- 
ever, it may be said, that the will is not the power of 
existence, for we exist, whether we will or no; but rather 
it is of the essence of the power of doing. There is no 
act that we do, that does not involve the operation of the 
will. The power to act resides in the will hence we speak 
of energizing the will. 

Webster defines the will to be: "The power of choos- 
ing; the faculty or endowment of the soul by which it is 
capable of choosing; the faculty of preferring or selecting 
one of two or more objects." 

It is difficult to avoid the impression, that we may go 
farther than this and say, that the will is not only the 
power of choosing, but of securing or enforcing the 
choice. 

One might consider it desirable to be king of England; 
but he does not choose to be such; for he has no power of 
securing or enforcing his choice; and hence he has no will 
to be king. 

Properly speaking then, a man, as well as God, wills 
to do only what he does do. 

Hence if the resource is weak, the will is weak. If 
the resource is abundant, the will may be powerful. 
Resource, however, is not sufficient to constitute a strong 
will; for we often see a man of great physical strength, 
but mentally weak or foolish, under the dominion of one 
physically weak but mentally strong. 

All we can say is, that resource stimulates the will; 
but the mystery of the God-given faculty of decision, 
strong in some and weak in others, we cannot explore. 



CHAPTER XXXIV 



MEANS OF GRACE. 



Sec. 197. The Mysterious Power of the Means of 
Grace. — In the seventeenth chapter we have seen that 
God is incoercible. Liberty or absolute freedom from all 
restraint is involved in the omnipotence of God. What- 
ever he does for us, therefore, is done as a matter of grace 
or favor — a truth taught by the apothegm of the apostle 
Paul: " By the grace of God, I am what I am." 

The Scriptures, however, set forth that there are means 
of grace that may touch the heart of God, and thus influ- 
ence the Divine volition in our favor. The Psalmist says: 
" I waited patiently for the Lord, and he inclined unto me 
and heard my cry." That is to say patience and prayer 
were successful means of grace in his case. The Scriptures 
enumerate many others. In the discussion of faith and 
love we have pointed out, the general principles involved 
in all good work. It remains for us now to consider in the 
closing part of this work, more particularly, the details of 
what God has willed that we should or should not be and 
do. 

We must remember, however, that in the stud}' and 
practice of those things that may affect the heart of God 
in our favor, we are dealing with mystery ; and after we 
have done the best we can do, matters may occur, that 
are utterly inexplicable. 

But, the Divine Being has created us in his own image. 
As we may be favorably affected by gracious conduct, we 



MEANS OF GRACE. 349 

are bound to hold that the God of our likeness may be 
similarly influenced. 

We maj', therefore, say in our hearts, when seeking 
Divine aid that any given means of grace, in which we 
may at any time engage tends to secure the favor sought, 
and in some way does obtain mercy and grace; for Divine 
liberty is modified by the Divine mercy and grace of God, 
and it is, therefore, impossible for a seeker of grace to miss 
it entirely. 

Sec. ip8. Two Classes. — There are two grand divi- 
sions of means of grace, viz: involuntary and voluntary. 

The first relates to infancy. The helplessness of an 
infant is a means of grace, both with God and man. "Out 
of the mouths of babes and sucklings, God has ordained 
strength. " 

The indescribable attraction that a babe possesses is a 
Divine endowment, with which its way is paid, without 
volition on its part. 

But in process of time, as man approaches rational 
existence ke becomes endowed with volition and discern- 
ment; and power to voluntarily do those things that secure 
favor; and grows in knowledge more or less rapidly of 
such matters. 

These voluntary means of grace, are properly the sub- 
ject of systematic treatment, or quasi-codification; and it 
is the purpose in the remaining chapters of this work to 
attempt such a task and collect in a systematic and 
compact form many of the gospel means of grace, both of 
omission and commission, with such explanation and 
comment, as will give the writer's understanding of the 
principles involved. 

The test of both faith and love is obedience. Without 
works, faith is dead. In fact it is worse than unbelief. 
For in such cases, we sin against light and knowlenge, 
and as shown in Sec. 42, this kind of sin, involves unbe- 
lief, at least equivalently, or worse, when viewed from the 
standpoint of its consequence. 

Love must also die without works. " He that hath 



35o PRINCIPLES OF ALATHIASIS, 

my commandments and keepeth them, he it is that loveth 
me." 

Our success then, in matters both of faith and love 
resides in the wili. We must first believe the truth and 
then seek grace to will and to do it. '• For it is God 
who worketh in us both to will and to do his good pleas- 
ure. " ( Phil. 2:13.) 

Whenever, then, we discover an)' law governing our 
physical, mental or spiritual being, we should listen to 
the voice of conscience, with full confidence that a tender 
conscience, involving as it does genuine repentance 
towards God, is a means of Divine grace. 

In this connection it should be noticed that as shown 
in Sec. 215, the moralist stands in his own strength, and 
thus robs God of the glory of his part in the transaction. 
And, not recognizing his need of Divine grace, he does 
not do right as a means of favor with God, but for various 
other reasons; sometimes it is possibly because ne loves 
the right; other times, because it pains him to do wrong; 
other times, to be seen of men; and still other reasons are 
sometimes given. But the higher and better motive is to 
please God and be in harmony with the Divine nature. 
This motive makes our works greater, more successful 
and more consonant with the truth. The moralist has a 
little kingdom of his own. The intelligent Christian has 
a Divine king to help in time of need. 

While, then, the secret of doing good works, is to 
engage in them as a means of Divine grace, yet on the 
other hand, as said in the preface to this work: "What- 
ever one believes to be a means, of grace is to him law; 
for every consideration of expediency requires him to do 
what he believes to tend to the obtaining of Divine mercy 
and grace. This codification, therefore, is obligatory 
upon its compiler; but not upon the reader, except in so 
far as he or she believes it to be sustained by the New 
Testament. 

In furtherance of this thought, it should be remem- 
bered, that the kingdom of heaven does not present itself 



MEANS OF GRACE. 351 

to its subjects, in a series of criminal statutes, properly 
speaking. The principles of Christ's kingdom, or consti- 
tution of his government are set forth in what is known as 
the New Testament. This book, however, is not a set of 
criminal statutes proper, as were the highly penal laws in 
the ancient Mosaic theocracy. It is rather a quasi-statute 
book; in that the neglect of its truths, both in this life 
and in the world to come, involves affliction; and in this 
respect it is analogous to the criminal statutes of civil 
government. 

The distinction between the Christian system and the 
Mosaic economy, is that the latter consisted of plainly 
written statutes and precise penalty, and were based upon 
the principle of Lex Talionis, or the just principle of an 
eye for an eye and a tooTi for a tooth. 

While in the Christian system, much of the truth 
taught is more or less occult, being written and concealed 
in parables, and otherwise obscured; and requiring study 
and research and sometimes Divine assistance to under- 
stand. 

In presenting then this compilation, the writer dis- 
claims law-giving or being a law-maker for others. This 
is simply a collection of means or grace, which the author 
believes, from the Scriptures and experience of mankind, 
it is more or less costly to neglect. It is spoken of as 
codification, because they tend to secure sovereign grace. 

It is based on the idea of dealing with the executive 
phase of the Divine government, where all is grace, rather 
than the judicial side of the Divine nature. 

We should seek Divine grace abundantly; not merely 
physically but also mentally and spiritually. Christ said 
to the Jews that sought him after the miracle of the loaves 
and fishes: "Ye seek me, not because ye saw the 
miracles, but because ye did eat of the loaves, and were 
filled." He does not in this passage seem to condemn 
them because they sought him on account of the loaves 
and fishes. But rather his criticism seems to be that their 
ideas of Divine grace should be limited to their physical 



352 PRINCIPLES OF ALATHIASIS. 

wants. In addition to physical grace he wished them to 
consider his miraculous power as proof that He was the 
Son of God and feed their minds and hearts upon Him and 
his truth. Let us then not hesitate to seek the loaves 
and fishes. But when temporal grace does come, let it be 
an incentive to greater love and zeal for the giver of every 
good and perfect gift. 

Finally, we should always remember that we need the 
mercy of God as well as his grace. The Divine plan is 
that we should grozu in grace. We need Divine mercy to 
prosper and accelerate the growth. 



CHAPTER XXXV. 



THE RELATION OF THE WILL TO FAITH AND 
LOVE AS MANIFESTED IN HOPE. 



Sec. ipcj. Relation of Faith to the Will. — While 
resource is valuable in its effect upon the will, yet it is 
only available as we lay hold of it by personal knowledge 
or by faith. 

Faith in resource, while it lasts, operates the same as 
consciousness of resource. Hence lunatics, at times, 
exhibit a marvellous will-power. In their hallucination, 
they think they can do more than the facts really warrant 
them in attempting; and they exhibit extraordinary power, 
until overcome by superior force; and then they take the 
other extreme and become exceedingly weak, because the 
dissolution of their delusion leaves them without any 
resource. 

The well balanced mind, is one that does not over- 
estimate its resources. When God is a resource, there is 
no danger of such an over-estimate. 

This explains the marvelous will-power of Christ. By 
faith or personal knowledge, He was aware of the Divine 
resource at hand. Hence he did not hesitate to say to 
the leper: " I will; be thou clean." 

This faith in Divine resource has developed wonderful 
will-power, in many of the followers of Christ; commenc- 
ing with the apostle Paul and coming down to Martin 
Luther, John Wesley and many eminent divines. How 
many mighty works have been projected in the name of 



354 PRIXCIPLES OF ALATHIASIS. 

Christ! How many colleges, schools and churches! How 
many missions! 

And so generally with the leaders in the development of 
our Christian civilization — they were men who believed in 
supernatural resource and their faith energized their wills 
to engage in great and marvelous works. This was pecu- 
liarly characteristic of Washington. His faith in Divine 
Help was the secret of his fortitude. And the results of 
his labors have proved so stupendous that he is already 
canonized as the father of his country; and if he had lived 
in a mythological age, he would have become an object of 
worship; for the truth of his life and of all men who believe 
in Divine resource is stranger than any ancient fiction. 

Sec. 200. The Relation of Utility to Divine Aid. — 
There is no limit to Divine resource, .if the work attempted 
is a useful one. Utility is the test in such cases; because 
it is the test of love. And in this connection it should be 
remembered that a project cannot be considered as use- 
ful, if it violates some fundamental principle. This is 
illustrated where Christ was tempted to cast Himself from 
the pinnacle of the temple, to prove that He was the Son 
of God. Now, to establish his Divine Sonship would be 
useful; but the manner in which the tempter suggested 
that it should be done was a violation of the principle: 
"Thou shalt not tempt the Lord thy God." In view of 
that principle, Christ had no resource, and therefore no 
will to dash Himself upon the rocks. 

But, as a rule, we ma}* hope for Divine assistance, in 
any useful work. 

"Let us therefore," says the apostle Paul, "come 
boldly unto the throne of grace and obtain mercy and find 
grace to help in time of need." 

With such a precious invitation and promise as this, 
how our wills should be stimulated and our hearts encour- 
aged to good works; being assured that God is not unright- 
eous to forget our work and labor of love. 

Sec. 201. Relation of Hope to Good Woj-ks. — In this 
Part Third of this work, it is designed to discuss in detail 



THE RELATION OE THE WILL TO HOPE. 355 

the matters to which the will should be directed, both of 
omission and commission. But at this point, it should be 
observed generally that hope is of the essence of all good 
works. In order to understand this proposition, it should 
be noted that no work can be called good, reasonable or 
useful, where there is no expectation of success. And 
Jiopc denotes expectation, with desire for that which is 
expected. The expectation of hope must have and always 
does have, some evidence that what is desired, is within the 
bounds of possibility. If what is desired is plainly unat- 
tainable, then hope cannot exist. 

We thus see that hope is the great energizer of the 
will. Great hope is great love, reaching forward into the 
future, with great faith. If either the faith or love is 
weak, the hope is weak. 

The apostle Paul, had a clear realization of the relation 
of hope to good works. And so in the fifteenth chapter 
of Romans, in exhorting his followers to glorious and 
wonderful works, he says: " Now the God of hope fill you 
with all joy and peace, in believing, that ye may abound 
in hope, through the power of the Holy Spirit." 

In this connection, it should be noted, that all true 
preaching of the gospel, must address itself to^ man's 
three-fold nature: (1) The Intellect. (2) The Will. 
and ( 3 ) The Sensibilities. The first involves questions 
of faith. The second gives rise to exhortation, which is 
designed to stimulate the will to action by the power of 
hope. And the third addresses itself to the proper con- 
dition of the heart. Hence the apostle Paul, in describ- 
ing the successful preacher of the gospel, says: " He that 
prophesieth, speaketh unto man to edification, and exhor- 
tation and comfort." 

From this analysis, how important and powerful is the 
mission of the exhorter, who can intelligently handle the 
mysterious power of hope, as it relates to incitement 
of men to action, and as a means of Divine grace. 

Sec. 202. God is of the Essence of all True Hope. — 
Our hope must be reasonable, or it will be fanatical. That 



356 PRINCIPLES OF ALATHIASIS. 

is to say, it must be well founded. The prospect of suc- 
cess must have a sufficient basis. Now when we remem- 
ber that our future is entirely in the hands of God. it is 
manifest that any true hope must have reference to Him. 
Hence the apostle James says: 

" Go to now, ye that say, today or tomorrow we will 
go into such a city and continue there a year, and buy 
and sell and get gain; 

V Whereas, ye know not what shall be on the morrow. 
For what is your life? It is even a vapor, that appeareth 
for a little time, and then vanisheth away. 

" For that ye ought to say, If the Lord will, we shall 
live, and do this, or that." 

How important it is, then, that in the construction of 
a hope in any given case, we should take into account 
Divine mercy and grace. And considering our need of 
Divine help, how blessed is the assurance of the Psalmist, 
that " The Lord taketh pleasure in those that hope in 
his mercy." 

Considering, then, that Divine mercy and grace is of 
the essence of any reasonable hope, the apostle Peter 
says: "Sanctify the Lord God, in your hearts; and be 
read}* always to give an answer to every man that asketh 
you a reason of the hope that is in you with meek- 
ness and reverence." 

The power of a merciful and gracious God is a suffi- 
cient reason for hope in any useful work. And hope 
founded upon faith in the existence of a merciful and graci- 
ous God, has made many mighty enterprises reasonable 
and successful, that otherwise would have been fanatical. 
Where our hope is thus Divinely based, we should be 
careful to heed the admonition of the apostle Peter, to 
be gentle and reverent in giving reason of our hope to 
those who ask it. In all our conversation concerning the 
attributes of God, especially his mercy and grace, it 
highly becomes us to be reverent and gentle. 

Sec. 20j. Three Phases of Hope. — ( i ) One of the 
pleasant things about hope, is anticipation. Hence the 



THE RELATION OF THE WILL TO HOPE. 357 

apostle speaks of " rejoicing in Jiope." The anticipation 
of the object of desire, brings the imagination into exer- 
.cise and enables us to enjoy the antedated bliss to come. 
It is, therefore, well to have some uncompleted project 
always on hand, so that we may have the pleasure of hope 
always with us. As fast as one hope is dissolved, another 
should be formed. Life, without hope, is barren, dull and 
uninteresting. The apostle Paul understood this when he 
said "We are saved by hope." 

( 2 ) Realization of hope is also a source of enjoy- 
ment. The hope is dissolved or lost in fruition. But, we 
have the delight of victory. Thanks be to God, who 
giveth us the victory, is the language of the devout Chris- 
tian, in such cases. 

( 3 ) But disappointment of hope sometimes occurs. 
Otherwise it would not be hope. For the element of 
uncertainty is of the essence of hope proper. When the 
element of uncertainty is eliminated from the anticipation 
of a desired human event, the status of the soul is that of 
quasi-hope, rather than hope proper. The reason it is 
called quasi-hope, is that it has some of the qualities of 
hope, viz: desire and expectation. And the heart, being 
freed from doubt in such case, the word trust is the proper 
term to describe its condition. For instance: A depositor 
in a solvent bank, who has no doubt that his check will be 
honored, is in a state of trust. But, if for any reason, the 
credit of the bank is impaired, by a run, or otherwise, the 
uncertainity involved as to the payment of his check, 
changes his condition to that of hope. The Greek verb 
** elpizo" is sometimes translated in the New Testament 
''to hope " and other times " to trust" according to the 
context. An example of the first kind will be found in 
Luke 23:8, where it is said that Herod had heard many 
things of Christ; " and he hoped to have seen some miracle 
done by Him." It is manifest from the context that this 
expectation in him, did not amount to a moral certainty. 
On the other hand, in Romans 15:12, in speaking of the 
reign of Christ over the Gentile world, it is said: "In Him 



358 PRINCIPLES OF ALATHIASIS. 

shall the Gentiles trust" This is a quotation made by 
the apostle Paul from the prophet, Isaiah; and an exam- 
ination of that prophecy ( iith chapter) will show that it 
contemplates, the rest or strong confidence, incident to 
true trust. 

The noun "elpis," from which the verb " elpizo" is 
derived, is always translated by the English noun "hope?" 
while the verb " elpizo" is generally translated by the 
verb "to trust." The reason of this is plain. The act 
of trusting, or placing a matter in trust, takes place in the 
present; and ordinarily the one creating the trust is in a 
state of strong confidence, in the trustee. But the result 
of the trust, being frequently a matter subject to many 
future contingencies, the word "hope," more accurately 
defines the attitude of the soul, in such cases. 

It is the privilege of the Christian to enter into a state 
of trust or strong confidence, that generally speaking, he 
will be the recipient of grace, mercy, glory and blessed- 
ness, both in this life and in the life to come. But in this 
life, we are "subjected unto hope," as to any specific future 
event. 

The apostle Paul exhibited both phases of this ques- 
tion. " I have, '' said he, " fought a good fight, I have 
finished my course, I have kept the faith. Henceforth 
there is laid up for me a crown of righteousness, which 
the Lord, the righteous Judge, shall give me at that day; 
and not to me only, but unto all them also that love his 
appearing." Now it is manifest that the apostle, at the 
time he wrote this passage was in a state of unswerving 
confidence that a glorious future was before him, in the 
life to come, with those that love Christ. But in this life 
he was left to exercise hope as to many matters of detail; 
plowing in hope as he calls it; sometimes remarkably suc- 
cessful; sometimes disappointed; but never loosing his 
hope: "Troubled on every side, yet not distressed; per- 
plexed but not in despair ; persecuted, but not forsaken; 
cast down but not destroyed." 

So that the Greek word " elpis " may be considered as 



THE RELATION OF THE WILL TO LIOPE. 359 

a generic term denoting" hope, trust, confidence, expecta- 
tion, according to the context. 

This view of. hope, however, does not involve doubt of 
God's word. It is rather based upon the idea that in this 
post-apostolic age, we are not favored with specific 
promises, made specifically to us, as in the two previous 
ages of scriptural formation. As elsewhere shown, in this 
post-apostolic age, we only have the benefit of the prin- 
ciples involved in all the examples of Divine dealings in 
the two previous ages; and, therefore, being without 
promises made specifically to us, we are necessarily 
remanded to hope, instead of the absolute assurance, that 
Peter should have had, when Christ commanded him to 
come to Him on the water. That is to say, in our age, 
we must act along the line of general principles; such as 
we ma) 7 be able to deduce from the spirit of the Scrip- 
tures. And hence when we propose some specific work, 
in some respect we may not be in harmony with the Divine 
will; and a project originated by us must certainly 
stand upon a different footing from the projects that God 
originated or commanded in the apostolic and pre-apos- 
tolic ages. 

In our age of hope, however, greater works are being 
done than in the two previous ages; for we have the light 
of all the past to guide us in the formation of our projects. 
But the holy men of old, were compelled to act from a 
much narrower standpoint; having only the specific 
promise or command, adapted to the specific case; and 
hence they acted oftentimes, unfaithfully and unreasonably 
in their dealings with God. We can profit by their 
mistakes; and by taking a general survey of the dealings 
of God with men, as recorded in his word, we may learn 
what is pleasing to God and engage in any good work; 
with great hope of success, thruogh Divine gr?ce. 

But in all our projects, God'.s will may sometimes 
differ from our will; and we should, therefore, understand, 
that on account of our shortness of vision and liability to 
miss some or all of # the principles involved, and for other 



360 PRINCIPLES OF ALATHIASIS. 

reasons involved in the mystery of God, our specific 
expectations are liable to be disappointed and yet we may 
rejoice in believing that God in his own way and time, 
will do more for us, than we ask or think. 

So that, whether any given hope is dissolved by reali- 
zation on the one hand or disappointment on the other 
hand, we may still rejoice, knowing with the apostle 
Paul, how to abound and how to be abased. The secret 
of avoiding rebellion and discontent, where hope is disap- 
pointed, is to submit (See Sec. 163) to the Divine will, 
form a new hope and go ahead. Hope is a mighty means 
of grace in connection with any good work, in which we 
may engage, and we should study to properly exercise 
it. Otherwise we may fall into despair, unbelief and 
death. In fact hope seems to be the only possible basis 
upon which finiteness can associate with infinity. It is 
natural for us to desire that the power of God should be 
exercised in our behalf and it is natural for us to seek it 
and form projects with reference to it. God, by virtue of 
his omniscience, knows all these desires, efforts and 
purposes. He cannot be coerced; and yet He is inclined 
to help us in proper cases. Hope, then, is the only proper 
spirit that we should entertain in such matters as far as 
they relate to any definite temporal project; except as to 
matters promised generally to mankind, upon compliance 
with the conditions described in the Divine word. But 
in all such cases, as above suggested, there will be found 
ample room, for the exercise of the quality of hope. 
Our trust in these general promises of God, is the trunk 
of the tree. Out of this trunk, hope branches and blos- 
soms; putting forth many buds of promise; many of which 
are realized by fruitage; and on the other hand many are 
nipped in the bud. As the twigs and branches are related 
to the trunk, so hope, in its application to our temporal 
affairs, is related to our confidence in the general promises 
of God. 

In this connection let us note the difference between 
the hope of the hypocrite, and a genuine Christian. In the 



THE RELATIOX OF THE WILL TO HOPE. 361 

book of Job, (8:13-14,) it is said: "The hypocrite's hope 
shall perish." And Proverbs 11:7, is to the same effect. 
The Christian's hope, on the contrary, never fails. It 
may be disappointed. But by submission to the Divine 
will in such cases, we come off more than conqueror; for 
we are bound to assume that the will of infinite 
wisdom is better than the projects of finite intelligence. 
(See Sec. 236.) 

Sec. 204.. Hope Illustrated by the Case of Abraham. — 
In Romans 4:18, we are told that Abraham "against 
hope, believed in hope." The Greek phrase *' ejfi elpidi," 
should be translated unto hope, instead of " in hope.** 
The meaning of the text seems to be that notwith- 
standing, from the standpoint of nature, all the circum- 
stances militated against hope, yet Abraham, in view of 
the Divine promise, believed unto hope. That is, he had 
sufficient faith in God to enable him to construct a hope 
in the given case. 

The promise referred to, was to make Abraham, the 
father of many nations. And it is manifest that Abraham 
had no doubt of the fulfillment of the promise. But hope 
as we have seen, involves more or less uncertainty. How 
then, did hope arise, in this case? In reply to this ques- 
tion, is should be observed that the promise was indefinite 
as to the time when, place where, and person through 
whom, this mighty posterity should be developed. So 
that, in all these respects, there was ample room for the 
exercise of hope. 

Also, the subsequent promise that a son should be 
born to him and his wife, notwithstanding they had been 
for some time in the sterility of old age, gave ample 
scope for the exercise of hope. It is probable that the 
time of the coming of the promised heir was a matter of 
much speculation on the part of the venerable pair; and 
hope possibly was disappointed more than once. But it 
was no doubt renewed out of their desire for offspring and 
their faith in the Divine promise. And finally hope 



362 PRINCIPLES OF ALATHIASIS. 

triumphed and the promise was realized in the birth of 
Isaac. 

But, in this very son, Abraham was called upon to 
pass through a still further and more severe test of his 
hope. For, after the promise, " in Isaac shall thy seed be 
called,'' he received the Divine command to offer up that 
son as a sacrifice to God. In that strange ordeal, how 
Abraham's hope must have begun at once to work! The 
promise of God, that through Isaac, he would be the father 
of many nations, followed by this strange command, must 
have filled him with expectation, that something wonder- 
ful would happen, in relation to this sacrifice. He seems 
to have thought that God might furnish a substitute. For 
when his little son asked him, "Where is the lamb for the 
burnt offering?" he replied, "My son, God will provide 
himself a lamb for the burnt offering." On the other 
hand the apostle Paul informs us, that he considered the 
possibility that God might raise his son from the dead 
— "accounting that God was able to raise him from the 
dead." He may also have considered the question, 
whether another son, by birth or adoption, might not be 
an eqivalent fulfillment of the Divine promise. 

But, be these matters as they may, it is manifest that 
there was abundant reason for the exercise of hope^that 
God would spare that child of promise. And his hoping 
in Divine resource, where there was no hope from a 
human standpoint, brought him a great victory, for a ram 
seems to have been providentially provided and the whole 
transaction, including the sacrifice of the animal and the 
deliverance of Isaac from his impending death was utilized 
to prefigure the sacrifice and resurrection of Christ. 

These cases are only given to illustrate the general 
proposition, that many of the scriptural promises are not 
given, to exclude the exercise of the quality of hope. 
But many of them are very prolific of hope. For they 
are so constructed, as to be in some respects indefinite, 
and leave ample room for the exercise of the qualities of 
hope, waiting and patience. 



THE RELATION OF THE WILL TO HOPE. 363 

Sec. 20 j. Hope is of the Essence of True Prayer. — 
The foregoing considerations reveal to ns the nature of 
prayer, or at least, throw light upon its philosophy. 

True prayer involves desire for a specific mercy and 
grace from God; with expectation of it, because it seems 
reasonable. And in addition to this, there is a state of 
submission to the dispensation of Divine providence, in 
sometimes modifying or denying our specific requests. 
And withal there is confidence that in some way God is 
doing and will do for us as much or more than we ask or 
think. 

We thus see that hope is of the essence of all true 
prayer; for it involves desire, with expectation of realiza- 
tion; and hence prayer is exaltation, rather than humilia- 
tion; for, as we have seejn where there is no hope, there is 
no life. 

Sec. 206. T/ie Relation of Hope to Disease. — In com- 
ing then to God for healing of disease, either of body or 
mind, we should come to him in hope; and in giving a 
name to the procedure, or condition involved, it should 
be called the hope cure, rather than "faith cure." 

"Faith is the substance of things hoped for. " That is, 
faith is the foundation of hope. But it is not all of it. 
Hence the process cannot be called faith cure, unless a 
part is put for the whole. The true, full and complete 
attitude of the soul, in seeking relief is most appropriately 
expressed by the word hope. For it involves faith, love 
and expectation, and thus brings into action man's three- 
fold nature, the intellect, the sensibilities, and the will. 
We thus see the untenableness of the doctrine, that we 
must believe that a specific result will occur, before we 
are justified in praying for it, or in directing the energy 
of hope towards it. For, as above seen, uncertainty is of 
the essence of hope. "Hope," says the apostle Paul, 
"that is seen, is not hope; for what a man seeth, why 
doth he yet hope for? But if we hope for that we see not 
then do we with patience wait for it." That is to say, 
whenever a future event becomes a matter of either an 



364 PRINCIPLES OF ALATHIASIS. 

absolute or moral certainty, then hope is no longer predi- 
cable of it. 

We should then, not hesitate to direct the energy of 
hope toward the healing of disease and affliction; remem- 
bering always to found the hope, in the mercy and grace 
of God, through the shed blood and broken body of Christ. 
In many cases, the most startling specific fruition will 
result. And where the hope is disappointed, something 
greater and better than the thing hoped for, will come to 
us, if we patiently submit and wait for such mercy and 
grace, as God may be willing to bestow. 



CHAPTER XXXVI. 



BAPTISM AND REPENTANCE. 



Sec. 20J. Baptism, a Means of Grace. — The first 
public act at the beginning of the ministery of Christ was 
his submission to the ordinance of baptism. After his 
disciples were selected, they baptized the converts, a work 
that Christ seems to have delegated to them; for it is 
recorded in the fourth chapter of John that 4 l Jesus Himself 
baptized not, but his disciples did." 

The final commission as recorded in the last chapter 
of Matthew was: " Go and teach all nations, baptizing 
them in the name of the Father, and the Son and the Holy 
Spirit. " 

On the day of Pentecost, the apostle Peter preached: 
"Repent and be baptized, everyone of you in the name 
of Jesus Christ, for the remission of sins, and ye shall 
receive the gift of the Holy Spirit." 

Three thousand were converted and baptized on that 
day. Subsequently, when Cornelius and his household 
were converted, they were baptised, and so was the 
apostle Paul on his conversion. And he in turn baptized 
Crispus and Gaius and the household of Stephanus. In 
view of such examples and Scriptures as these and many 
more that might be cited, there can be no doubt that bap- 
tism holds an important place in the Christian system. 

The philosophy of baptism may be briefly summed up 
in a general way, under four heads, as follows: ( I ) It is 
a test of submission to the Divine will. ( 2 ) It is a pro- 
nounced method of confessing Christ before men. ( 3 ) It 



366 PRINCIPLES OF ALATHIASIS. 

symbolizes and commemorates the burial and resurrection 
of Christ; and thus supplements the Lord's Supper which 
is a symbolical memorial of the crucifixion. (4) It also 
symbolizes the baptism of the Holy Spirit, and cleansing 
or washing away of sin. 

It cannot be claimed that imposition of hands, baptism 
or the eucharist are of the essence of Christianity. And 
the reason for this position is, that love is the fulfilling of 
the law. It is the circulating medium with which every 
obligation may be discharged. And if we love God and 
man, we need have no fear as to our acceptance with God, 
even if we should fail to understand and practice the sym- 
bols and ordinances. 

It is sufficient for alathiastic purposes to hold that the 
observance of these ordinances is an important means of 
grace, and those who engage in them with the spirit and 
the understanding are blest, as a general rule with health 
and prosperity. They are all godly practices, and godli- 
ness is profitable, having a promise of the life that now is 
and the life to come. 

Let us, however, beware of engaging in this service, for 
merely the loaves and fishes. Our object should be the glory 
of God, and the promotion of Christianity. Our pros- 
perity should be the incident, and not the main purpose. 

Sec. 208. The Mode of Baptism. — There can be no 
doubt that the Greek word baptisma is a generic term, 
embracing, all forms of baptism. The details of any 
specific instance of baptism, in the New Testament are 
not given. It can not, therefore, be determined, with 
certainty, what precise method was employed in any 
given case. 

But uses of the word in other relations are found, 
which will show its generic nature, and applicability to 
the three forms. An instance of each kind is here given, 
as follows: 

(1) Immersion. Luke 16:24. "Send Lazarus that 
he may dip (bapto) the tip of his finger in water and cool 
my tongue." 



BAPTISM AND REPENTANCE. 367 

(2) Sprinkling. Daniel 4:33. ''His body was wet 
(bapto) with the dew of heaven." 

(3) Pouring. 1 Cor. 1-2. Psalms 77: 17. " Our fathers 
were under the cloud, and all passed through the sea; and 
were all baptized ( baptizo ) unto Moses, in the cloud and 
in the sea." " The clouds poured out water." 

While, therefore, the primary meaning of baptism 
involves the idea of immersion, yet it is also applied 
to sprinkling or pouring, apparently upon the principle 
of enallage, or putting a part for the whole, as explained 
in Sec. 37. An illustration of this important principle of 
construction in Greek literature, will be found in the quasi- 
baptism, known as washing of feet, a solitary instance of 
which is recorded in the thirteenth chapter of John. 

On that occasion, Christ seems to have had in mind 
the spiritual cleansing, symbolized by the physical wash- 
ing; and while this humble duty was a necessity for 
physical purposes, yet he would not have them forget the 
spiritual lesson involved in the act. And hence when 
Peter refused to have his feet washed, Christ answered, 
"If I wash thee not, thou hast no part with me. " 

Peter not understanding the purpose of his master, 
then took the other extreme, and desired him to wash, 
not only his feet, but his hands and head. 

Christ replied: "He that is washed, needeth not 
save to wash his feet, but is clean every whit." 

Thus by putting a part for the whole, the spiritual 
significance was subserved, notwithstanding, only a small 
part of the bod)" was washed. 

So in baptism proper, sprinkling and pouring, grow 
out of immersion, as parts of the whole. And thus 
we have but the " one baptism " — a triune system, having 
possible reference to the one God, manifested in the 
Divine Trinity, after which all things are so mysteriously 
modeled. 

While, therefore, it is probable from the etymology of 
the word, that where the cucumstances were iavorable, 
immersion was the favorite method in the early church, 



368 PRINCIPLES OF ALATHIASIS. 

yet it would be hypercritical to deny that upon the prin- 
ciple of putting a part for the whole, sprinkling and pour- 
ing are equally acceptable; especially where through 
inclemency of weather or other reasons, immersion is not 
convenient. 

In cannot, however, be doubted that during the season 
when the water of a running stream is tepid, the bottom 
sandy, the banks green with verdure, and groves rich 
with foliage, immersion, in the presence of the entire 
church, properly conducted, is of great value. If the 
distance to the stream is considerable, a " basket meet- 
ing" in connection with the ordinance will often be found 
useful. A few such occasions during the milder months, 
will revive a church for a whole year. A private immer- 
sion loses much of its significance and power. The public 
confession and sacredness of the scene are of chief import- 
ance, so far as the effect upon the church is concerned. 

Sec. 209. Repentance. — Math. 4:17, Luke, 13:5. 
" Jesus began to preach and to say, ' Repent for the King- 
dom of Heaven is at hand.' " "Except ye repent, ye 
shall all likewise perish." 

On the day of Pentecost, Peter preached the same,doc- 
trine: " Repent and be baptized every one of you in the 
name of Jesus Christ for the remission of sins, and ye 
shall receive the gift of the Ho!y Spirit." 

The apostle Paul also preached, "Repentance toward 
God and faith in our Lord Jesus Christ." 

Such texts as these show that the importance of 
repentance cannot be over-estimated. This will more 
fully appear, as we proceed in an investigation of the 
meaning of the word. 

The Greek metanoia, literally denotes the "beyond 
knowledge." It involves a looking out beyond the 
material or visible, to the spiritual or invisible. 

Materialism is the necessary creed of those, who have 
no knowledge of spiritual things. Faith in Christ is the 
only proper avenue to the " beyond knowledge;" for with- 
out confidence in him the world is shut off from needful 



BAPTISM AND REPENTANCE. 369 

knowledge of the Divine Spirit. Hence when the apostle 
Paul coupled faith and repentance together he exhibited a 
knowledge of the profoundest philosophy. 

Repentance then may be defined to be the acknowl- 
edging of the truth concerning God. This seems to be 
the idea in the second epistle to Timothy in teaching that 
we must be patient and gentle, in instructing those that 
oppose the truth; "if God, perad venture will give them 
repentance to the acknowledging of the truth." 

There is and can be no other road to the God of truth, 
than a frank acknowledgement of the truth. 

This perception of the Divine excellence, and our sin- 
fulness or lack of harmony with the Divine truth, is repent- 
ance; and it usually has, as an adjunct, one of three forms 
of sorrow, vis: Compunction, contrition or remorse, 
according to the nature and gravity of the offence. 

We speak of troublesome compunctions; the pangs of 
contrition and gnawings of remorse. These are not essen- 
tial parts of repentance, and yet are not easily separated 
from it, being so naturally incident to it. 

In this connection let us note the distinction drawn by 
the apostle Paul, between what he calls godly sorrow, 
and sorrow of the world or mere regret that we have been 
found out. 

Materialists have this sorrow of the world, and even 
some animals seem to act sneakingly or ashamed when 
detected. 

This sorrow of the world, however, does not tend to 
reform a man, but only to deeper hypocrisy and greater 
effort to prevent detection; and this, says the apostle, 
41 worketh death." But, in contrast with this, he describes 
the result of godly sorrow, as follows: 

"Godly sorrow worketh repentance unto salvation, not 
to be regretted; but the sorrow of the world worketh 
death. 

"For behold this self-same thing, that ye sorrowed 
after a godly sort, what carefulness it wrought in you, 
yea, what apology, yea, what indignation, yea, what fear, 

23 



37° PRINCIPLES OF ALATHIASIS. 

yea, what vehement desire, yea, what zeal, yea, what 
justice. " 

This is a remarkable list of the things incident to 
repentance, and deserves to be closely studied. 

( I ) Carefulness. — The sting of conscience causes us 
to avoid sin. We become cautious, watchful, prudent. 
We learn the folly of neglecting the truth. It hurts to 
do wrong, and we pray God to keep us from falling. 

(2) Apology. — A genuine Christian is always ready 
to apologize for an injury to another; and chiefly so, 
because he does not wish to dishonor the cause of Christ. 

An apology consists, either in explanatory matters 
offered in vindication, or frank acknowledgement of 
wrong, as the case may be. This is a most excellent 
spirit and a marked characteristic of the true gentleman. 

(3) Indignation. — The emotion here referred to, is 
that feeling of contempt that sometimes arise in our hearts 
on account of our sins. It seems to be a mixture of 
shame, grief, wrath at one's self and a sense of dishonor. 
When we lose this spirit, we are apt to be characterized 
by recklessness, impudence or effrontery. 

(4) Fear.- — This is one of the natural results of sin. 
The consciousness of guilt makes us afraid of God. ' This 
fear is a very afflicting emotion; for as seen in Sec. 138 
"'fear hath torment." 

The only remedy for it, is the perfect love that casteth 
out fear. But an ounce of prevention is worth a pound of 
cure. Hence the better way is to forsake sin, that pro- 
duces the fear. Perfect love implies obedience to the 
truth; and this a repentant spirit seeks to do, and thus 
avoid the fear of a righteous God. This is one way. 
The other way is to destroy the conscience, or spirit of 
repentance — the chief thing that distinguishes man from 
beast. 

( 5 ) Vehement Desire. — The repentant soul longs for 
the forgiveness, peace, help and favor of God. It abhors 
sin and cleaves to that which is good. This hungering 
and thirsting after righteousness is sometimes so intense, 



BAPTISM AND REPENTANCE. 371 

as to be compared to the longing of the chased hart for 
the water brooks. 

(6) Zeal. — " As many as I love, I rebuke and chasten; 
be zealous therefore and repent." 

There are two reasons for ardency in Christian work: 
( I ) When we are busy with good works, we are safer 
from temptation. Idleness begets mischief. ( 2 ) But the 
better reason, is our love for Christ, who gave himself for 
us. As he loved us, so ought we to love and help one 
another. Hence the apostle Paul says: "This is a faith- 
ful saying, and these things I will that thou affirm con- 
stantly, that they which have believed in God might be 
careful to maintain good works. These things are good 
and profitable unto men.'' 

(7) Justice- — As a climax of the work of repentance, 
it develops in us a sense of justice. Unless we are just, 
we can not be " convinced of sin, of righteousness, and of 
judgment to come." 

When the awful fact of the eternal and inexorable 
justice of God, is received by faith, how gladly do we 
turn to the cross of Christ, and contemplate that mysteri- 
ous paradox, that vindicates Divine justice, while at the 
same time mercifully saving us from it. 

How gloomy would be the work of the preacher of 
repentance if he could not at the same time preach faith 
in a risen Savior. Repentance towards God and faith 
in Christ is a most glorious gospel, shining brighter and 
brighter the more its philosophy is understood. 



CHAPTER XXXVI 1. 



PRINCIPLES DEVELOPED IN THE TEMPT A 
TION OF CHRIST IN THE WILDERNESS. 



Sec. 210. A Conflict With False Religion. — There are 
three states — one of which we must occupy — concerning 
religion: (i) Irreligion; (2) True Religion; or (3) 
False Religion. If we miss true religion, we must fall 
either into irreligion, or false religion. 

The mysterious power that tempted Christ in the 
wilderness seems to have realized that it was useless to 
assail him, in the direction of irreligion. For he had just 
heard a voice from heaven, saying: "This is my beloved 
Son, in whom I am well pleased." Christ could never 
cease to be a religious being, after such an experience.- And 
so it was with the apostle Paul, when a voice from heaven 
converted him. The religious nature of a man cannot be 
destroyed, who has passed through such an experimental 
knowledge of God. 

The only mode of attack, therefore, in such cases, is 
along the line of false religion. So Christ was called upon 
to encounter a mysterious assault of this kind, in three 
forms, which we will consider in their order. 

Sec. 211. Trusting God.- — "And when the tempter 
came to him, he said: "If thou be the Son of God, com- 
mand that these stones be made bread." As much as to 
say that a voice had declared him to be the Son of God; 
which he had accepted as the voice of God. Now if this 
voice has told the truth and you are really the Son of God,' 
and consequently Divine power resides in you, command 



THE TEMPTATION OF CHRIST 373 

that these stones be made bread. It will thus be seen 
that this was an assault upon his faith in his own Divinity. 
The expression, " if thou be the Son of God," plainly 
brings in issue that fact. 

Christ saw that this was the same form of temptation, 
to which the children of Israel yielded, in the wilderness. 
When they became hungry and thirsty, they doubted 
their Divine mission and said: " Is the Lord among us?" 
God, however, furnished them food and water in a mirac- 
ulous manner; and Moses in an address to the people 
explained the reason of it as follows: " And thou shalt 
remember all the way which the Lord thy God led thee 
these forty years in the wilderness, to humble thee, and 
to prove thee, to know what was in thine heart, whether 
thou wouldst keep his commandments or no. 

"And he humbled thee, and suffered thee to hunger, 
and fed thee with manna, which thou knewest not, neither 
did thy fathers know, that He might make thee know 
that man doth not live by bread only but by every word that 
proceedeth out of the mouth of the Lord doth man live." 

Christ perceived that the tempter was taking advan- 
tage of his hunger to tempt him in the same way to doubt 
the presence and integrity of God. And so he defended 
himself by the written word of God. " It is written," He 
said, " that man shall not live by bread alone, but by every 
word that proceedeth out of the mouth of God." As 
much as to say that this is the kind of temptation that 
caused God to demonstrate the dependence of man upon 
Him, and his power to provide for him. 

Christ seems to have quoted this text more to indicate 
the similarity of the two temptations, than to dispute the 
propriety of the exercise of his miraculous power in time 
of need. The miracle of the loaves and fishes, and of the 
coin in the fish, shows that he could exercise his power in 
proper cases. But the doubt "if thou be the Son of God," 
caught his attentive ear. He would not harbor that ques- 
tion. It was settled. He thus escaped the pit of unbe- 
lief and distrust into which the hungry and thirsty chil- 



374 PRINCIPLES OF ALATHIASIS. 

dren of Israel fell, when they said: "Is the Lord 
;?" 

The fact, however, that man needs the Divine bless- 
ing upon is food, is no reason why none should be pre- 
pared, either by natural or miraculous means. And, while 
possibly, Christ had no bread with him in the wilderness, 
yet no doubt there was an abundance of wild game and 
fruit, and there was no need to miraculously make bread. 
The only real reason, therefore, the tempter assigned for 
Him to make bread was to ascertain whether Divine power 
actually resided in Him. And perceiving the unbelief 
involved, Christ defeated it, by a reminder of the provo- 
cation and ruin in the wilderness. 

The mere quoting on the part of Christ of this text, 
growing out of the controversy between God and that dis- 
trustful people, was as much as to say that the tempter 
had slaughtered that people, and caused them to perish in 
the wilderness through this form of unbelief. But now on 
the contrary, let there be a great triumph of the truth 
through the lessons born of their defeat and ruin. God has 
thus set us a great example. In Part First of this work, we 
have seen that there is no room to doubt that God has 
spoken to us in the Scriptures. But whether or not we will 
trust him is a matter largely under the control of our own 
wills. Let us beware of making God a liar. Christ heard 
him speak. He would not doubt the truth of what He said. 
And now we admit that He speaks to us in his word. 
Neither should we doubt the integrity of that word. 
" Remember Lot's wife." Thus at the threshold of Chrst's 
ministry, we are met with the duty of trusting God. We 
can do this, if we seek the decision of character that 
Christ evinced in repelling this subtle temptation to unbe- 
lief. Man has the will-power, if he will exercise it to 
crush out all unbelief, or distrust of the integrity of the 
Divine word. IX If thou be the Son of God" should no 
longer be an open question; for God has said: "This is 
my beloved Son in whom I am well pleased." The case 
no longer admits of any "if" about the matter. The man 



THE TEMPTA TION OF CHRIST. 375 

that the tempter defeats on this point is very weak indeed. 

Sec. 212. Rightly Dividing the Word. — Having failed 
to distill distrust into the heart of Christ, the next effort 
of the tempter was to trip Him into perversion of the 
word of the God He loved and trusted; and thus deprive 
Him of the benefit of Divine truth and compass his ruin 
— distortion of the Scriptures, being as we have seen, a 
very common form of destruction. Hence the tempter 
says; "If thou be the son of God, cast thyself down; for 
it is written, He shall give his angels charge concern- 
ing thee; and in their hands they shall bear thee up, lest 
at any time thou dash thy foot against a stone." 

Christ had already, as we have seen in the last section, 
repelled unbelief; and hence he passes that same question 
involved in this second temptation and replies at once to 
the distortion of the Divine word on the part of the 
tempter. He resorted to comparative bibliology. He set 
one text over against another, and thus brought out the 
truth. "It is written," He said, " Thou shalt not tempt 
the Lord thy God." That is to say, it was true that God 
had given his angels charge concerning him. But it is an 
eternal law of the Divine kingdom, that man should not 
tempt God. To wantonly cast himself down from the 
pinnacle, would be doing that very thing. Utility is the 
test of love. There could be no utility in dashing himself 
down on the stones beneath. And hence it would not be 
in harmony with the Divine nature, to make such an 
exhibition of himself. He was thus saved from the 
deplorable form of false religion that arises from perver- 
sion of the Divine word. How much false religion there 
is in the world from this source! Who can understand 
his errors? 

'"Study to show thyself approved unto God, a work- 
man that needeth not to be ashamed, rightly dividing the 
word of truth. " 

Sec. 21 3. True Worship. — Having both failed to 
destroy the faith of Christ and to deceive him, the tempter 
tried his last great resource of bribery, as follows: 



376 PRINCIPLES OF ALATH1AS1S. 

"Again the diabolos taketh him up into an exceeding 
high mountain, and sheweth him all the kingdoms of the 
world, and the glory of them; 

"And saith unto him, 'All these things will I give 
unto thee, if thou will fall down and worship me. ' 

" Then said Jesus unto him, ' Get thee hence Satan; 
for it is written, thou shall worship the Lord thy God, 
and Him only shalt thou serve. ' 

" Then the devil leaveth him, and behold angels came 
and ministered unto him." 

It seems wonderful that a suggestion could enter the 
mind of such an exalted being as Christ, to worship the 
diabolos. Yet when we remember that nearly the whole 
world at that time, worshiped most diabolical gods, and 
all pagan and heathen nations do so now, it is no wonder 
that this unseen power, that works in the hearts of so 
many votaries, should seek a lodgement in the heart of 
Christ, by all means, both fair and foul. If the powers of 
darkness could have tripped him up in this intellectual 
contest in regard to religious truth, they would have 
been entitled de jure to this world, as their legitimate 
prey. For he was the only hope of true religion; and if 
he had fallen, that would have been the end of it on this 
planet. But to seek to corrupt him by offering him the 
kingdoms of this world, was an exhibition of unparalleled 
fraud. It is the glory of Christianity that its founder 
refused to sacrifice his church for secular advantage. But 
by patience, He will both save his church and also receive 
what He might have more speedily procured by abandon- 
ing the worship of the true God. 

The prophetic time is not far distant, and even now is, 
when "the kingdoms of this world are become the 
kingdoms of our Lord, and of his Christ; and He shall 
reign forever and ever." 

Christianity is conquering the kingdoms of this world, 
through the leavening power of true religion, and not by 
the sacrifice of it. The diabolos has had his day! Six 
thousand years of rapine and bloodshed! Days of wrath! 



THE TEMPTATION OF CHRIS'/'. 377 

But the tenancy of diabolism in the kingdoms of this 
world is nearing its end. This world is the heritage of the 
true worshipers of God. They are his children, and joint 
heirs with Jesus Christ; who stood every test and bought 
it for us with his own gashed and quivering flesh, and red 
blood flowing, beneath the murderous force of the cruci- 
fiers' spike. And there can be no doubt that the time 
will be, when a holy consecrated people will praise God, 
from every valley and hill, every nook and corner and 
plain of this earth; and all shall know the Lord, from the 
least unto the greatest. Even now a heavenly voice is 
speaking to us by the signs of the times, saying: " Now 
is come salvation, and the kingdom of our God, and the 
power of his Christ." * 

By fidelity, patience and sacrifice of himself, Christ 
is gaining, through his church, what we would have 
lost, if he had accepted the bribe in the hour of that 
mysterious conflict in his soul, between true and lalse 
religion. Bless God! The true light is shining now! 
The harbinger of glory near! 

Sec. 21//.. The Necessity of the Divine Armor. — "Put 
on the whole armor of God, that ye may be able to 
stand against the wiles of the devil. 

"For we wrestle not against flesh and blood, but 
against principalities, against powers, against the rulers 
of the darkness of this world, against spiritual wickedness 
in high places. " 

One of the principle features of this armor, as shown 
in the context, is the sword of the spirit, which is the 
word of God. 

In the temptation in the wilderness, Christ has set us 
an example of the use of this sword. In each case he says: 
" It is written." And all through his ministry, he con- 
stantly appealed to the written word of God; and thus 
saved himself from religious error. In his skillful hands, 
the word of God was a glittering sword, divinely whetted. 
And if we would be like Him, we must also learn to say, 
"It is written." What God has written, through chosen 



378 PRINCIPLES OF ALATHIASIS 

agents, under the power of the Holy Spirit, cannot be 
gainsaid. It is truth. It may be perverted; but not 
disputed. 

In the first temptation, the use of this sword made 
Christ strong in the faith that God is true. In the second 
temptation the use of this sword enabled Him to settle the 
meaning of the Divine word. Then came the final temp- 
tation to test his stability. Would he obey the truth? In 
this contest He needed not only the sword of the spirit, 
but the whole armor of God. That is to say, in addition 
to a knowledge of the truth, he must practice it. ' ' Where- 
fore take unto you the whole armor of God, that ye may 
be able to withstand in the evil day, and, having done all 
to stand. 

"Stand, therefore, having your loins girt about with 
truth, and having on the breastplate of righteousness. 

"And your feet shod with the preparation of the 
gospel of peace; 

"Above all, taking the shield of faith, wherewith ye 
shall be able to quench all the fiery darts of the wicked. 

"And take the helmet of salvation, and the sword of 
the spirit, which is the word of God; 

"Praying always with all prayer and supplication in 
the spirit and watching thereunto with all perseverance 
and supplication for all saints." 

We have in this figure, the great fundamental prin- 
ciples of the gospel set forth. If we do them, we will 
prosper. If we would be saved from Bright' s disease, let 
us have our "loins girt about with truth." That is, 
believe the truth, love the truth and do the truth. If we 
would avoid diseases of the heart, liver, lungs and 
stomach, let us put on the breastplate of righteousness. 
That is the righteousness of God, which is by faith in 
Jesus Christ, through his blood atoning for our past sins, 
and fruit bearing, in the present, worthy of such a faith. 
If we would be saved from the gout, let us have our 
"feet shod with the preparation of the gospel of peace." 
The path of wisdom is the path of peace. " How beauti- 



THE TEMPTATION OF CHRIST. 379 

ful are the feet of them, that preach the gospel of peace." 
Let us then be at peace with God and man, and live. 

But above all take the " shield of faith." God is this 
shield. He said unto Abraham: "Fear not: I am thy 
shield, and thy exceeding great reward." He promises 
to be a wall of fire round about us. We lay hold of this 
protecting power by faith in the power of Jesus Christ to 
defend and save us; working of course through the omni- 
present spirit, that manifested itself in Him. The apostle 
represents that a faith of this kind is able to quench the 
"fiery darts " of the mysterious force, whether visible or 
invisible, known as wickedness or cruelty. God is able to 
save us from both mental and physical anguish, if we 
believe in his power to do so. And if He calls upon us 
to pass through affliction, He will at least honor faith in 
his power to save, by giving us a power of endurance, 
that will bring us off more than conquerors. 

Finally, if we would escape or mitigate, diseases of the 
head, let us take the " helmet of salvation." This helmet 
is explained in the first epistle to the Thessalonians to be 
the " hope of salvation." The man w r hose hope of future 
glory, comfort and prosperity, is founded in the mercy 
and power of God to save, has a head gear that adversity 
cannot pierce. He has the spirit of prayer, supplication 
and submission; and against such an armor, the shafts of 
despair are futile. In the consideration of this armor, it 
must be admitted that a superficial view might incline one 
to think that it related to the preservation of the spirit; 
but not of the body. This view, however, seems to be an 
undue limitation of the scope and power of this passage. 
The assault upon our great leader in the wilderness was 
made both through the flesh and the spirit. And we may 
have at least a measure of his power that he exhibited in 
defending himself. And in the fifth chapter of first Thes- 
salonians, the apostle Paul prays: " And the very God of 
peace sanctify you wholly and your whole spirit and soul 
and body be preserved blameless unto the coming of our 
Lord Jesus Christ." It is true that the sacred wriiers do 



380 PRINCIPLES OF ALATHIASIS. 

not treat as much upon the subject of preserving the body, 
as they do of the spirit; for the latter is eternal and 
immensely more important than the body which is 
temporal. But still the salvation of the body is certainly 
involved in the practice and precepts of Christ and his 
apostles. 

This doctrine, however, is subject to one possible 
modification. As already suggested, there is an unfathom- 
able mystery in the mission of suffering. All affliction is 
not due to sin. Christ teaches this in the case of the man who 
was born blind, that God might be glorified, and not on 
account of the sins of himself or his parents. So that when 
we have done the best we can in all matters, both spiritual 
and physical, we are still in the hands of God, subject to his 
will and dependent upon his mercy. As the strongest 
house may sometimes go down beneath the power of those 
great natural mysteries, the cyclone or earthquake, so 
fortify ourselves, as best we may, we are not absolutely 
secure against the mystery of disease; and certainly can- 
not escape the still greater mystery of death; or more 
properly speaking the dissolution of our earthly tabernacle. 

But as a general rule, there can be no doubt that peace, 
prosperity, health and comfort will attend our earthly 
sojourn, if we are imbued with the spirit of the gospel. 

If we are true to its principles, the angels will minister 
unto us, as they did to Christ, at the end of his conflict; 
and he is neither a wise teacher nor learned physician, 
who leaves out of view the importance and value of this 
angelic ministration, not only in its relation to the soul 
and spirit, but also to the body. 



CHAPTER XXXVIII. 



THE SERMON ON THE MOUNT 



THE EIFTH CHAPTER OF MATTHEW. 



THE PHILOSOPHY OF THE BE A TITUDES. 



Sec. 21 5. Humility. — " Blessed are the poor in spirit, 
for theirs is the kingdom of heaven." This text has 
already been considered in Sec. 122; but some further 
considerations should be adduced. 

The first step in coming" to God, is to recognize our 
dependence upon Him. If we do not need Him, it is 
foolish to seek his assistance. It follows, therefore, that 
those who possess the Divine kingdom, are poor in spirit. 
They have awakened to a knowledge of the existence of 
God, along the line of human need. The Divine Being 
has generally revealed himself to man as a helper. And 
he hides himself from us, as long as we think we can stand 
alone. But when our finite resource fails us, then it is 
that the mighty empire of God begins to dawn upon our 
vision, and we become possessed of the secret of his 
presence. 

When Hagar cast her son under the shrub, and sat 
down a good way off, that she might not see him die of 
thirst, God intervened by his angel, and revealed to her a 
well of water, and thus saved both the mother and the 
child. 



382 PRINCIPLES OF ALATHIASIS. 

And so it has been throughout all human history, 
acquaintance with God has often begun in poverty of spirit. 
"When I am weak" says the apostle Paul, "then I am 
strong." "My grace " says Christ "is made perfect in 
weakness. " 

In this connection we ought to especially study and 
observe the apostolic injunction: "I say, through the 
grace given unto me to every man that is among you, not 
to think of himself more highly than he ought to think, 
but to think soberly, according as God hath dealt to every 
man the measure of faith." The man that is "wise in 
his own conceit:" i. e. has such overweening confidence 
in his own judgment that he will consult neither God nor 
man, presents a case more hopeless than that of a fool, 
who has sense enough to acknowledge his folly. ( Proverbs 
26:12. Romans 12:16.) When one finds himself think- 
ing about his own goodness, wisdom or power, it is wise 
to change the subject, and think of the goodness, wisdom 
and power of God. And if he loves his Redeemer as 
much or more than himself, it is not difficult to make the 
change; for we naturally think about that which we love 
the most. "Out of the abundance of the heart, the 
mouth speaketh." 

"Let not the wise man glory in his wisdom, neither 
let the mighty man glory in his might, let not the rich 
man glory in his riches: But let him that glorieth, glory 
in this, that he understandeth and knoweth me, that I am 
the Lord which exercise lovingkindness, judgment and 
righteousness in the earth." 

True humility, however, does not consist in a bowed 
head, cast down countenance, nor abjectness of spirit. 

Children in a rich household are not cast down by their 
dependence. They rather partake of the glory of the 
family. 

So there is nothing more conducive to self-respect than 
the regeneration that introduces us to the unsearchable 
riches of the Divine Father. We are dependent, yet 



THE PHILOSOPOPHY OF THE BEATITUDES. 383 

richer than the scion of the noblest family. We are exalted 
but not proud. 

Our dependence and glory, as we enter into the secret 
of Divine existence is most eloquently set forth in the 
ninety-first Psalm, as follows: 

" He that dwelleth in the secret place of the Most 
High, shall abide under the shadow of the Almighty. 

"I will say of the Lord, He is my refuge and my fort- 
ress; my God; in Him will I trust. 

"Surely he shall deliver thee from the snare of the 
fowler, and from the noisome pestilence. 

" He shall cover thee with his feathers, and under his 
wings shall thou trust; his truth shall be thy shield and 
buckler. 

"Thou shalt not be afraid for the terror by night, nor 
for the arrow that flieth by day. 

" Nor for the pestilence that walketh in darkness, nor 
for the destruction that wasteth at n jonday. 

"A thousand shall fall at thy side, and ten thousand 
at thy right hand; but it shall not come nigh thee. 

"Because thou hast made the Lord, which is my 
refuge, even the Most High, thy habitation. 

' ' There shall no evil befall thee, neither shall any plague 
come nigh thy dwelling. " 

The sense of dependence upon God is one of the dis- 
tinguishing features, between a Christian and the pharisee 
or moralist. The pharisees "Trusted in themselves that 
they were righteous " ( Luke 18:10-12.) The pharisee that 
thanked God that he Was not as other men seems to have 
thought that in his original make-up, he was essentially 
righteous, and exhibited no consciousness of need of daily 
grace. The apostle Paul prior to his conversion from 
phariseeism was "Touching the righteousness which is in 
the law blameless." But he tells us he was self sufficient 
in his morality. The idea of his daily dependence upon 
God did not enter his mind. But alter his conversion, he 
took Christ by faith into partnership in all his righteous- 
ness and in all his daily life, (Phil. 3:9,) realizing that he 



384 PRINCIPLES OF ALATHIASIS. 

could " do all things through Christ, who strengthened 
me. " 

The recognition of his weakness on the one hand and 
the power of Christ on the other hand was a means of 
grace with God, who enabled him to do works of right- 
eousness far great than in the days when he was Saul the 
pharisee. The change in his condition by his conversion 
is a practical illustration of the meaning of Christ's words 
(Math. 5:20): "Except your righteousness shall exceed 
the righteousness of the scribes and pharisees, ye shall in 
no case enter into the kingdom of heaven." 

As seen in Sec. 198, Saul the moralist was a little king. 
But how great is the name of Paul! What an empire he 
has received in the hearts of men through Christ! And 
s the years come and go how he will shine as the bright- 
ness of the firmament and as the stars forever and ever! 

Sec. 216. Mourning. — Affliction causes us to seek a 
physician. Sometimes our malady is beyond human ken. 
But through the mystery of regeneration, we awake to 
the existence of our Father who art in heaven. In our 
mourning we turn to Him. So Christ in the natural order 
of Christian experience says: "Blessed are they that 
mourn; for they shall be comforted." 

As seen in the last section, God reveals himself to us 
in time of need. And as we attain to Him through tribula- 
tion, the first thing that naturally arises is to comfort us 
in our affliction. Hence the Scriptures say: ' ' Comfort ye, 
comfort ye, my people. " "The spirit of the Lord is 
upon me * * * to comfort all that mourn; 

* to give unto them beauty for ashes, the 
oil of joy for mourning, the garment of praise for the 
spirit of heaviness." We thus see the philosophy in the 
arrangement of the beatitudes. They occur in their 
natural order. First, the dependent child is born, and 
then God comforts him, "as one whom his mother com- 
forteth." 

It follows that it is wise to mourn in affliction; and 
await the promised comfort; which is sure to come, if the 



THE PHILOSOPOPHY OF THE BEATITUDES. 385 

mourner, as shown in Sec. 174, addresses his mind to the 
tranquilization of his spirit. 

Many, however, miss this great truth, and pass into 
the outer darkness, where there is not only wailing, but 
also gnashing of teeth, and more or less fear, pain and 
unrest; and as shown in Revelations 16:21, blaspheme 
God because of their plagues. 

How much better it is, in time of affliction to heed the 
instruction of the apostle James: 

"God resisteth the proud, but giveth grace unto the 
humble. 

"Submit yourselves therefore to God. Resist the 
devil, and he will flee from you. 

"Draw nigh to God, and he will draw nigh to you. 
Cleanse your hands ye sinners; and purify your hearts, 
ye double minded. 

" Be afflicted, and mourn and weep; let your laughter 
be turned to mourning, and your joy to heaviness. 

" Humble yourselves in the sight of the Lord, and he 
shall lift you up." 

Sec. 21 j. Submissiveness. — The comforting processes 
of' the Holy Spirit come to us, upon conditions. The first 
that naturally suggests itself is submission to the Divine 
will. If we are rebellious or unruly, we must suffer, until 
we abandon our gnashing of teeth, or wrath at the Divine 
dispensations. Hence the third beatitude, recognizing 
the necessity of surrender upon our.part, as a primary con- 
dition of peace, says: "Blessed are the meek for they 
shall inherit the earth. '' 

The word praus, that is here translated "meek;" is 
very broad in its signification. It is the Greek word for 
taming a horse or other domestic animals. So when we 
are brought from a wild or barbarous condition, to a state 
of civilization, we are praus. It denotes the civilized, as 
contradistinguished from the uncivilized; the gentle and 
submissive rather than the rude and disobedient. 

Such a character inherits not only the earth; but all 
things; for by submission to the Divine will, he acquires 

24 



386 PRINCIPLES OF ALATHIASIS. 

by adoption an interest in that will, as manifested in all 
things. 

And not only so, but the decision to do the will of 
God, involved in submission, leads to Divine knowledge. 
Upon this point Jesus said (John 17:17:) "My doctrine 
is not mine, but his that sent me. If any man will do 
(thelo poiein — wills to do ) his will, he sh^ll know of the 
doctrine, whether it be of God, or whether I speak of 
myself." 

Whether this knowledge of God be faith-knowledge or 
personal knowledge, or both, it is attained by the wonder- 
ful power residing in the human will — the decision to obey 
God. 

It is idle for us to acquire knowledge of Divine things, 
if we are unwilling to do the Divine will. "It had 
been better for them," says the apostle Peter, "not to 
have known the way of righteousness, than, after they had 
known it, to turn from the holy commandment delivered 
unto them. " 

But on the other hand a settled purpose to heed the 
truth secures from God a revelation of himself. Speaking 
of such a gentle character, Christ says (John 14:21-23:) 
"I will love him, and will manifest myself to him. , * * 
And my Father will love him, and we will come unto him, 
and make our abode with him." 

Sec. 218. Mercifulness. — We have seen that regener- 
ation is attended with affliction which develops submis- 
sion; and as a burnt child dreads the fire, we cry out in 
the language of the jailor (Acts 16:30:) "What must I 
do to be saved?" The answer to this question is given in 
the next beatitude: " Blessed are the merciful, for they 
shall obtain mercy." 

Man in his unregenerate state is not a merciful being. 
He rather exhibits many of the characteristics of ferae 
naturae; so much so as to cause John Fletcher to say: 
" Man is an animal, part beast and part devil." 

On the contrary, in previous sections, we have dis- 
cussed the value of mercy, and shown how it does and 



THE PHILOSOPHY OF THE BEATITUDES. 387 

should pre-eminently characterize our Christian civiliza- 
tion. Its alathiastic advantage is unspeakable. Reader, 
if you are afflicted, consider whether you are lacking in 
this respect; for it is the nature of God to be merciful to 
the merciful. 

"The quality of mercy is not strained; 

It drcppeth as the gentle rain from heaven, upon the earth beneath. 

It is twice blessed. 

It blesseth him that gives and him that takes. 

It becometh the throned monarch, better than his crown." 

See. 2 1 p. Holiness. — " Blessed are the pure in heart, 
for they shall see God." This beatitude occurs in its 
natural order; for as shown in Sec. 82, only to the 
merciful is the power given to see and enter upon the 
highway of holiness. 

Having first taught his followers to be merciful, Christ 
then opens up to them the wonderland of heart purity and 
with a matchless philosophy, in the arrangement of his 
discourse, he calls his people to sanctification; well 
knowing, as shown in Sec. 76, that affliction must 
continue until all filthiness of flesh and spirit is con- 
sumed. And in his infinite mercy and compassion, he 
preaches to the merciful of a holy, spiritual state, where as 
a general rule health of body and mind reigns, because 
upon its attainment, the reason for affliction largely dis- 
appears. And it is a singular fact that no man does or 
can receive the truth in respect to holiness, until he 
becomes merciful. The unmerciful " have eyes to see and 
see not; and have ears to hear and hear not." 

See. 220. Love of Righteousness . — Having, therefore, 
determined to do the Divine will, we naturally inquire 
what that will is. Hence the next beatitude declares: 
"Blessed are they which do hunger and thirst after 
righteousness, for they shall be filled." 

The will of God is the standard and test of righteous- 
ness. For supreme might makes right. Hence this 
hungering and thirsting after righteousness is simply a 
desire to know and do the Divine will, born of the sub- 



388 PRINCIPLES OF ALATHIASIS. 

missiveness described in the last section. "My meat" 
said Christ (John 4:34) " is to do the will of him that 
sent me and to finish his work." 

" They shall be filled." How rich this promise is. 
They shall have abundant knowledge of the truth. They 
will never be without some blessed work to do. Their 
ennui is forever gone. They enjoy life. It has a new 
zest for them. For they taste of the good word of God, 
and the powers of the world to come; and drink of the 
waters of life freely. ( Heb. 6:5. John 4:14.) 

See. 221. Peace. — When one is called to a religious 
life, he has no proper peace and quiet until he becomes 
pure in heart. For, until the sense of holiness super- 
venes, there is always trouble in the heart of one who 
believes he is in the presence of a pure God. Having, 
therefore provided for our sanctifi'cation, Christ declares 
in the next beatitude: " Blessed are the peace-makers, 
for they shall be called the children of God." 

Nearly every text of scripture, relating to peace, is 
preceded in the context by reference to holiness. In 
James it is said: "The wisdom that is from above is first 
pure, then peaceable." In the twelfth chapter of Hebrews 
we are taught that we are chastened by the Divine Father, 
" for our profit, that we might be partakers of his holi- 
ness." And then, we are instructed to follow peace with 
all men. In 1 Thesselonians, chapter first, we are told in 
the seventh verse that "God hath not called us unto 
uncleanness, but unto holiness." And then in the 
eleventh verse, w T e are admonished to " study to be 
quiet. " 

In the seventeenth chapter of John, the prayer of 
Christ reveals to us that sanctification proceeds and 
is necessary to the oneness with God that the disciples of 
Christ are privileged to enjoy. 

In this connection a peculiarity of the Epistle to the 
Romans should be noticed. It nowhere, in terms treats 
of the subject of sanctification; but does devote much 
attention to the subject of our peace with God. But in 



THE PHILOSOPHY OF THE BEATITUDES. 389 

no case does the apostle in that epistle teach peace, until 
he first shows that sin is remitted through the blood of 
Christ. And we have seen in Sec. 74, that the idea of 
responsibility for crime is of the essence of the idea of 
impurity. So that, when the apostle teaches that there 
is provision for sin through the blood of Christ, he teaches 
the essence of sanctification and removes all obstacles to 
our reconciliation and peace with God. 

" They shall be called the children of God." Truly 
they are blessed, who have made their peace with God 
and man, and lead men to the God of peace and make 
peace between man and man. "How beautiful are the 
feet of them, that preach the gospel of peace." 

The Prince of Peace has ordained that peace shall only 
prevail where He is worshiped; and that He shall be 
known through the children of peace; and shall receive 
all the glory for whatever peace this world may enjoy. 

The only song the angels ever sung to human ears, 
was: "Glory to God in the highest, peace to men of good 
will." The alathiastic value of this Divine peace is of a 
three-fold character: 

(1) It inspires blamelessness. — (1 Thes. 5:23.) 
"And the very God of peace sanctify you wholly; and I 
pray God your whole spirit and soul and body be pre- 
served blameless unto the coming of our Lord Jesus 
Christ." 

(2) It conduces to prosperity. — (Psalms 122:7)" Peace 
be within thy walls, and prosperity within thy palaces." 

(3 ) It is a remedy for insomnia. — (Psalms 4:8) "I 
will both lay me down in peace, and sleep: for thou, Lord, 
only makest me dwell in safety." 

How blessed is the sleep of the man who is peaceful, 
quiet, tranquil, serene! "Though I walk through the 
valley of the shadow of death, I will fear no evil: for thou 
art with me." 

If one is troubled with sleeplesness, it is a good plan 
to remember that the chastisement of our peace was upon 
Christ, and fix the imagination upon his stripes and 



39o PRINCIPLES OF ALATH1AS1S. 

wounds. Presently the peace of God will pervade the 
heart and sweet and refreshing slumber will result. 

In this connection the psycological truth should be 
noted that all trouble of soul originates in troublesome 
thoughts. When the jaw begins to hang down and the 
mouth to draw open, troublesome thoughts run riot in the 
soul and destroy its peace, unless there is a vacant stare, 
indicating that there is not sufficient life or soul to be 
troubled. It is, therefore, important to learn to control a 
current of troublesome thought, by keeping the mouth 
closed and breathing through the nostrils. When, for 
instance, one is troubled with thirst for liquor, he will find 
victory and peace if he will pursue this method. 

Sec. 222. Rejoicing and Gladness. — In the beginning 
of his sermon, Christ finds us afflicted and mourning. He 
proceeds step by step to lead us to happiness, along the 
path of submission, mercifulness, holiness and peace. 

And in the next three paragraphs, He opens up to us 
an inheritance of joy and gladness. 

This is the normal condition of all intelligent Christains. 
Even in persecution, we are to rejoice. And if we are 
persecuted for Christ's sake, we should be "exceeding 
glad." 

There is an unavoidable antagonism between the 
regenerate and the unregenerate. "Offenses must needs 
be." The one loves gentleness and peace. The other 
loves fierceness and wrath. 

The affliction of believers, resulting from attrition 
with unbelief, should, as shown in Sec. 70 be utilized to 
develop in the disciples of Christ the qualities of endur- 
ance, forbearance a*nd forgiveness of enemies. In the 
exercise of these qualities, w 7 e soon rejoice in conscious- 
ness of victory. The apostle Paul records his experience 
in affliction as follows: " I besought the Lord thrice that 
it might depart from me. And he said unto me: 'My 
grace is sufficient for thee; for my strength is made per- 
fect in weakness.' Most gladly, therefore, will I rather glory 



THE PHILOSOPHY OF THE BEATITUDES. 391 

in my infirmities, that the power of Christ may rest upon 
me. 

' ' Therefore, I take pleasure in infirmities, in reproaches, 
in necessities, in persecutions, in distresses for Christ's sake; 
for when I am weak, then am I strong." 

And in James, it is said: " My brethern, count it all 
joy, when ye fall into divers temptation; knowing that 
the trying of your faith worketh patience. And let 
patience have her perfect work, that ye may be perfect 
and entire, wanting nothing. " 

Persecution, however, or victory over persecution, is 
not essential to our joy. The children of God can rejoice 
when there is no persecution. * 

On the day of Pentecost the converts ''continuing 
daily with one accord in the temple, and breaking bread 
from house to house, did eat their meat with gladness 
and singleness of heart, praising God and having favor 
with all the people." 

In the epistle to the Phillippians, the apostle Paul 
reiterates "Rejoice in the Lord always; again I say 
rejoice. " 

And in the 107th Psalm, it is said: " G, that men 
would praise the Lord for his goodness and for his wonder- 
ful works to the children of men. And let them sacrifice 
the sacrifice of thanksgiving and declare his works with 
rejoicing. " 

When we consider this and many other similar texts, 
there can be no doubt that if we would be healthy in body 
and mind, we should be joyful in spirit, and get gladness 
and delight out of life, as the days come and go. Let us 
then rejoice both in adversity and prosperity. "I have 
learned," says the apostle Paul, "in whatsoever state I 
am, to be content. I know how to be abased, and I 
know how to abound; everywhere, and in all things, I am 
instructed both to be full and to be hungry, both to 
abound and suffer need." 



CHAPTER XXXIX. 



THE FIFTH CHAPTER OF MATTHEW CON- 
TINUED. 



HOMICIDE— A NGER—DA NGER O US E PI THE TS— 
DANGER OF LITIGATION— DIVORCE- 
ADULTERY— JUDICIAL OATH. 



Sec. 22j. Homicide. — -"Ye have heard that it was said 
by them of old time: thou shalt not kill; and whosoever 
shall kill, shall be in danger of the judgment. But I say 
unto you, that whosoever is angry with his brother, shall 
be in danger of the judgment; and whosoever shall say to 
his brother, raca, shall be in danger of the council; but 
whosoever shall say, thou fool, shall be in danger of hell 
fire. " 

This passage presents for our study, the beginning of 
Christ's quasi-criminal code. It commences with unjusti- 
fiable homicide, the most important offence known to 
human law. It does not in express terms prohibit such 
homicide; but it plainly does so by implication; for it 
passes rapidly from the subject of the danger of criminal 
homicide, as involved in the Jewish statutes, to the con- 
siderations of the dangers of the spiritual state from 
which homicide springs. 

There are other Scriptures, however, that clearly show 
the antagonism of Christianity to the spirit of murder or 
unlawful homicide: 



■ ANGER. 393 

Math. 15:19. ''Out of the heart proceed, evil 
thoughts, murders, adulteries, fornications, theft, false 
witness, blasphemy. ' ' 

Gal. 5:19-21. " Now the works of the flesh are mani- 
fest, which are these: Adultery, fornication, unclean- 
ness, lasciviousness. 

"Idolatry, witchcraft, hatred, variance, emulations, 
wrath, strife, seditions, heresies, 

" Envyings, murders, drunkenness, revellings, and 
such like: of the which, I tell you before, as I have told 
you in time past, that they which do such things shall not 
inherit the kingdom of God." 

Rev. 21:8. "The fearful and unbelieving and the 
abominable and murderers, and whoremongers, and sor- 
cerers, and idolators, and liars, shall have their part in 
the lake which burneth with fire and brimstone." 

There can be no doubt from such passages as these, 
that the Scriptures recognize and enforce in the most 
solemn manner the sacredness of human life; and warn us 
that unjustifiable killing proceeds from the devil, who 
"was a murderer from the beginning." 

Sec. 22^. Anger. In the latter part of the passage 
quoted at the beginning of the last section, Christ said: 
" Whosoever is angry with his brothter, shall be in danger 
of the judgment." He here proceeds, as suggested in 
the last section from the overt act of killing, to the spirit 
that is likely to produce homicide. In fact, it is said in the 
third chapter of the first epistle of John: " Whosoever 
hateth his brother is a murderer." 

The difference between Christianity and our criminal 
jurisprudence, here presents itself to view. The latter, 
is helpless until there is some overt act. A man may 
have a disposition ever so murderous; and yet he is not 
amenable to a criminal proceeding until he has committed 
some crime. While on the contrary Christianity aims at 
the heart, from which murders, adulteries and fornica- 
tions and such things proceed. " My son," says Solomon, 



394 PRINCIPLES OF ALATHIASIS. 

"keep thy heart with all diligence, for out of it are the 
issues of life. " 

The common English version, contains a clause that 
should be considered in this connection. It reads: '■ Who- 
soever is angry with his brother without a cause, shall be 
in danger of the judgment." 

The phrase "without a cause" is a dangerous modifi- 
cation of the text; for it would seem to imply, conversely, 
that anger with a cause, is free from danger. This is 
manifestly not true. For in a time of anger, a man is 
always liable to use, unnecessary or excessive force. An 
unnecessary homicide in the heat of passion is man- 
slaughter, and this crime is very frequently committed. 
And a man in a state of anger, whether with or without a 
cause, is always in danger of doing something that will 
bring him to judgment. 

The phrase " without a cause, " does not appear in 
the two oldest manuscripts of the New Testament, that 
now exist, viz: the Sinaitic in the library of the Emperor 
of Russia; and the Vatican in the Papal library at Rome. 
According to the best critics, these two manuscripts were 
written in the fourth century. 

The phrase in question appears for the first time in a 
copy known as the Alexandrine, in the British museum. 
This was written about the middle of the fifth century 
of the present era. So that the words, il without a cause " 
probably crept into the text innocently, through annota- 
tion. But whether this be so, or not, it is undoubtedly 
true, that all anger is to be deprecated, whether righteous 
or unrighteous, and whether causeless or otherwise. It 
not only exposes us to the danger of excessive violence; 
but also interferes with the normal circulation of the 
blood, sometimes causing the face to be flushed, and 
sometimes white in the heat of passion. If we would be 
healthy, let us keep in a good humor. 

Sec. 225. Dangerous Epithets. — The use of offensive 
epithets is always dangerous; as they tend to anger and 
violence. In the text quoted in the beginning of this 



DANGETOUS EPITHETS. 395 

chapter, Christ points out two epithets that are peculiarly 
dangerous. The fact that He mentions them while treat- 
ing of the subject of homicide, would seem to indicate 
that they are liable to result in bloodshed or death. 
We will briefly discuss them in the order in which they 
appear in the text. 

( I ) " Whosoever shall say to his brother, Raca, shall 
be in danger of the council . ' ' The word, Raca, as applied to 
a human being, denotes that he is vain, worthless, useless. 
We have seen that utility is a test of love. Whenever, 
therefore, I have no use for a fellow being, can find no 
utility in him whatever, I am as to him the incarnation 
of hate; and always in danger of saying or doing 
something, to or about him, contrary to the civil law, 
requiring intervention of the civil authority; which among 
the Jews, was an organic body, known as the Council. 

( 2 ) " Whosoever shall say thou fool, thall be in danger 
of hell fire." It is not sinful to call another a fool; for 
Christ did that on several occasions. It is never sinful to 
tell the truth. And that there are fools in the world, 
must be admitted to be a fact. But, nevertheless, it is 
dangerous to call a man a fool. A fool's wrath is presently 
known. He is easily provoked. He is a child of wrath 
in a state of ruin. Christ compares his condition to the 
offal of Jerusalem, which was thrown in the valley of 
Hinnom, and consumed by fire. If we get so near this 
valley as to see the fool in his folly, the fire of this hell 
may scorch or consume us. And when we use the epithet 
"thou. fool. " we are out, figuratively speaking, where 
desolation and destruction reign, and if we are not cau- 
tious, the ruin of that place, may in some way overtake us. 

When, therefore, Christ called the Pharisees fools, 
hypocrites and blind guides, he foresaw the fiery ordeal of 
the cross, looming up before him; for the tendency of 
such language was to the fate that met him at Golgotha, 
a desolate spot where skulls and other debris accumulate; 
which at least seems to have been a suburb of Gehenna, 
if not a part of that valley proper. 



396 PRINCIPLES OF ALATHIASIS. 

If, then, we are willing to take the chance of so me 
such crucial ordeal, in telling a man some truth, he needs 
to know, in relation to his folly, we may do so, as kindly 
as may be, speaking the truth in love, and having Christ 
for an example in such work. But, if in the spirit of 
railing, we impatiently or angrily say "thou fool," we 
expose ourselves to the danger of his wrath, and only 
confirm him in his folly. 

This distinction between the spirit of railing and sacri- 
fice seems to be the explanation of Solomon's paradox: 

"Answer not a fool according to his folly, lest thou 
also be like unto him. 

44 Answer a fool according to his folly, lest he be wise 
in his own conceit." 

Sec. 226. The Danger of Litigation. — We have 
already seen the danger of the spirit of litigation in our deal- 
ings with God. It is also dangerous as between men, con- 
sidering the wrath it so easily excites. 4 4 Therefore, if thou 
bring thy gift to the altar, and there rememberest that thy 
brother hath aught against thee; leave there thy gift before 
the altar, and go thy way; first be reconciled to thy 
brother, and then come and offer thy gift. 

44 Agree with thine adversary quickly, whilst thou art 
in the way with him; lest at any time the adversary deliver 
thee to the judge, and the judge deliver thee to the officer 
and thou be cast into prison." 

In Sec. 221, the general subject of peace with God and 
peace in one's own heart is discussed; and also mention 
is made of the peace that conduces to prosperity. This 
latter subject relates more particularly to peace with our 
fellow men, and is especially treated of in the text above 
quoted. There can be no doubt that the spirit of litiga- 
tion or contention, as between men, is a dangerous one; 
not only because it is costly, and often unprofitable to 
both sides; but it provokes a murderous wrath, that 
sometimes produces overt acts of violence. And not 
only so, but a contentious spirit is incompatible with the 
worship of the God of peace in spirit and in truth. Con- 



THE DANGERS OF LITIGATION.— DIVORCE. 397 

sidering then the cost, the danger, and the interest of 
true worship, we should compromise our troubles as much 
as possible. 

Christianity, however, does not leave us entirely at 
the mercy of our unjust neighbors, and require us to 
abjectly submit to every extortion, or imposition. This 
is shown by the precept of the apostle Paul: "If it be 
possible, as much as lieth in you, live peaceably with all 
men. " 

This rule furnishes two loopholes of escape: (i) "If 
it be possible;" (2) " As much as lieth in you. " 

That is to say, if the imposition is enormous or unbear- 
able, we may resort to the courts. But as a general rule, 
compromise is the best policy; and the God of peace will 
help any sincere effort in that direction. And, if we have 
the love that endureth all things, and the prudence and 
sagacity that accompanies it, it is wonderful, how little 
use we have for the courts. 

Sec. 227. Divorce. — The Jews were not required to 
resort to the courts for divorce. But either party at 
pleasure could put the other away, by giving the other a 
writing of divorcement. But by comparing Math. 5:32, 
19:9, Mark 10:11-12, it will be seen that Christ desiring 
to restore the sanctity of the marriage relation, limited 
this power of private divorcement to the cause of fornica- 
tion which as above shown, also includes adultery. 

His declaration in substance upon this subject was that 
the putting away wife or husband, saving for the cause of 
fornication, if either should marry another, made all the 
parties to the new marriage guilty of adultery. 

This limitation of private divorce, however, in no 
manner conflicts with the modern judicial divorce allowed 
for adultery, desertion, or inhuman treatment. It is 
undoubtedly sinful for man to put asunder what God hath 
joined together. And whosoever practically dissolves 
marriage by adultery, desertion or inhuman treatment, 
commits sin. But where the marriage relation is dissolved 
in this manner dc facto there can be no reason assigned 



398 PRINCIPLES OF ALATHIASIS. 

why the courts, at the instance of the innocent party, 
should not declare de jure, what already exists de facto. 
The responsibility for the sundered ties is not upon the 
courts, nor the body politic, but upon the unfaithful con- 
sort. (See Sec. 187.) 

Sec. 228. Adultery. — "Whosoever looketh upon a 
woman to lust after her, hath committed adultery with 
her already in his heart." 

Adultery is, commerce with the husband or wife of 
another. 

Fornication is commerce between two unmarried 
people; and it is also applied to adulter}*. 

In the case of adultery, it would seem to be a greater 
sin in married women, than in men; for the reason that 
spurious offspring can never be imposed upon the mother. 
She knows who are her own children. If, however, a 
woman is unfaithful, the paternity, at once is questioned. 
The element of betrayal of trust makes an adultress a 
Judas; and her sin and damnation are consequently greater 
than that of the adulterer. He is more a fool than any- 
thing else. He goes like a fool to the correction of the 
stocks. He is unjust. He does not do unto others, as he 
would have others do to him. Sooner or later he finds 
that the violation of the golden rule is costly. 

There are at least two valid objections to fornication : 
( 1 ) The danger of venereal disease. This also applies 
to adultery. In either case, hell-fire may be much nearer 
than is supposed. ( 2 ) The chief danger, however, is 
that of bastardy. The man is not much removed from the 
condition of a beast, that will desert his offspring, or as 
the Scriptures express it, hide himself from his own flesh. 
It is unjust to an innocent child to bring it into this world, 
outside of wedlock. It is not doing to others, as the for- 
nicator would have others do to him. 

The love that is kind will avoid adultery and fornica- 
tion, and thus escape this source of disease. " Marriage is 
honorable in all. But whoremongers and adulterers, God 
will judge." 



ADULTERY.— JUDICIAL OATH. 399 

In the Sermon on the Mount, Christ does not directly 
prohibit adulter}'. As in the case of murder, He antag- 
onizes it bv implication. He seems to have thought that 
a direct command to abstain from murder and adultery 
was not necessary; for the spirit of love that is kind and 
decent, in his followers would revolt at such things. But 
be that as it may, the apostle Paul has left us free from 
controversy on the subject; for he classes unlawful com- 
merce with a long list of ruinous practices. (Gal. 5:10; 
1 Cor. 6:9; see also Acts 15:20 and 29.) 

Christ in this sermon, rather proceeds at once to the 
question of the sinfulness of the adulterous disposition ; 
and reveals a fact well known to criminal law, and that is: 
Where the adulterous disposition exists, the overt act is 
only a question of opportunity. And he teaches that in 
the sight of God, the lailure of opportunity does not clear 
one who only lacked opportunity. "He hath already 
committed adultery in his heart.'* My brother, wash 
away the adulterous disposition, as often as it arises, by 
fixing the imagination on the shed blood and broken body 
of Christ. In due time your perverted or morbid imagin- 
ation will be healed, and you will be delivered from your 
adulterous heart. 

If we find lust is excited by impressions produced 
through the eye or touch of the hand, we must figuratively 
speaking, pluck out the one and cut off the other. 

The best way is to do this vicariously. Consider the 
blindfolded eyes and pierced hands of Christ, whose blood 
cleanseth us from all sin. Christ filled this command on 
the cross for all who believe in Him. The text seems to 
mean that there is no remedy for ungodly lust except the 
knife. And the Son of God took the knife in his own 
body, that our eyes and hands might be spared. 

Let all them that have eyes full of adulter}*, and that 
cannot cease from sin, use the blood of Christ. It was 
shed freely for all cases of ungodly lust. 

See. 22Cj. Judicial OatJis. — "You have heard that it 
hath been said by them of old time, Thou shalt not for- 



400 PRINCIPLES OF ALATHIASIS 

swear thyself, but shall perform unto the Lord thine 
oaths. 

"But I say unto you, Swear not at all: neither by 
heaven; for it is God's throne. Nor by the earth; for it 
is his footstool. Neither by Jerusalem; for it is the city 
of the great King." 

An oath is a solemn declaration, made with an appeal 
to God for the truth of what is affirmed. In Judicature, 
some kind of reference to God is of the essence of an 
oath. Otherwise the proceeding is known as Affirmation; 
in which the appeal to the religious nature of the witness, 
is omitted; and the tribunal relies, for the integrity of the 
witness, upon the terrors of the law against perjury. 

The judicial oath seems to be recognized in the 
statutes of Moses. But the language of Christ above quoted, 
would seem to indicate that it was tolerated in the 
Mosiac economy, as a concession to human ignorance, 
rather than regarded as strictly philosophical. The judi- 
cial oath involves the idea of answering to God, if the one 
that is sworn does not do as he promises. The lack of 
philosophy in this procedure will appear, when we con- 
sider that a Christian does not expect to answer to God 
for his sins; holding as he does, that they are expiated on 
the cross. And the unbeliever or agnostic is so dead to 
religious influence that the administering of religious oath 
to him, is a farce. And in general it may be said that 
the practice of profane and irreligious judges and clerks 
administering oaths to profane and irreligious witnesses 
has a very unseemly appearance. It breeds hypocricy 
and makes men careless and indifferent, concerning 
sacred things, Hence Christ exhibits a spirit of true 
philosophy when He says: ''Swear not at all." 

Having thus shown that swearing by the name of God 
is not philosophical, Christ proceeds to show that swear- 
ing by anything else is equally unreasonable. For, if we 
swear by anything that involves God, we profane his 
name. If by heaven, it is God's throne. If by the earth, 
it is his footstool. If by Jerusalem; it is his city. 



IDLE WORDS. 401 

Considerations such as these amply vindicate the 
members of the society of Friends, in claiming the privi- 
lege of Affirmation, in our courts of justice. It is difficult 
to avoid the conviction that they are in harmony with the 
truth upon this subject. 

Sec. 2 jo. Idle Words. — "Neither shalt thou swear 
by thy head, because thou canst not make one hair white 
or black. " How unreasonable such vain and useless 
words are. The one using such language, does not mean 
what he says; and he will tell you so if you ask him for 
the philosophy of his language. Christ had no sympathy 
with any such spirit. He requires his followers to mean 
what they say and say what they mean. This seems to 
be the meaning of the context: " Let your communica- 
tions be yea, yea and nay, nay." And in Matthew 12:36, 
Christ says: '"Every idle word that men shall speak, 
they shall give account thereof in the day of judgment." 
It is undoubtedly true that all idle or meaningless words 
and phrases and all slang tend to evil and reveal to the 
close observer the recklessness or wrath in such an uncul- 
tured or undisciplined heart. 



25 



CHAPTER XL. 



THE FIFTH CHAPTER OF MATTHEW CON- 
CLUDED.* 



LEX TALIONIS— PETTY LITIGA TION— CHARITY 
AND LENDING— LOVE OF ENEMIES. 



Sec. 2ji. Lex Talionis. — "Ye have heard that it hath 
been said, an eye for an eye, and a tooth for a tooth: 

"But I say unto you, That ye resist not evil." 

The law of retaliation was prominent in the laws of 
Moses: "Eye for eye, tooth for tooth, hand for hand, 
foot for foot, burning for burning, wound for wound, stripe 
for stripe." 

The essence of the law of retaliation is merely that of 
resisting evil by a method known as the terror of the law. 
Christ, however, proposes a better remedy. Instead of 
resisting evil, Christianity utilizes it. 4 ' Overcome evil 
with good," says the apostle Paul. In this spirit of true 
panagathism, Christ died for sinners; and thus proposes to 
win the love of his redeemed and pardoned followers. 
This system, however, does not divest the Divine govern- 
ment of the power of scourging sinners, until they shall 
become obedient to the truth. God, however, does not 
deal with evil doers in the spirit of resisting their evil. 
His plan is to overcome evil. Christ came to destroy the 
works of the devil. By the power of his love, He con- 
quers the evil doer and destroys his evil propensities. 

These considerations enable us to see why our criminal 



LEX TALIOXIS. 403 

courts fail to prevent crime. They simply curtail and 
repress crime but do not destroy it. The reason is, that 
our criminal jurisprudence is largely Judaic in its character. 
While it does not exact an eye for an eye specifically; yet 
many of our judges do so equivalently. In other words, the 
punishment is designed to be commensurate with the crime. 
In support of this view, authorities are cited in Wharton's 
Criminal Law. And in explanation of the results of our 
penal system of felonizing crime and confining convicts in 
the penitentiary, the learned author declares, that the 
tendency is not to reform the inmates of these institutions; 
but that they come out more hardened and desperate than 
when they went in. Our penal system is built upon the 
plan rather of resisting evil, than that of saving and 
reforming a criminal. For if the latter were the policy, 
then when repentance has set in, and a better character 
firmly developed, the prisoner would be discharged, or at 
least furloughed until the authorities were satisfied of the 
permanence of his reform and then discharged. But, our 
present system is a stranger to grace. When the convict 
has served his term, he has met the law. He owes the 
state nothing. He is not made better by any favor or 
grace shown him. He experimentally knows nothing 
about the idea of grace or forgiveness. He has tasted 
nothing of the love involved in redemption. He has 
atoned for his own offense. He is under no obligation to 
any Savior. And there is nothing in all his experience 
tending to make him a better man. 

When the state in the name of a Christian civilization, 
tempers justice with mercy down to the point of correc- 
tion, reform and salvation, we will no longer be Jews, 
but a nation of Christians, and escape condemnation our- 
selves: 

" Judge not and ye shall not be judged; condemn not 
and ye shall not be condemned." 

"Thou art inexcusable, O man, whosoever thou art, 
that judgest: for wherein thou judgest another, thou con- 



40 4 PRINCIPLES OF ALATHIASIS. 

demnest thyself; for thou that judgest doest the same 
thing." 

How unseemly it is for one sinner to condemn another 
sinner. No doubt it frequently happens that men are 
sent to the penitentiary, by judges who are greater sinners 
than the prisoners. 

An alathiastic teacher can do his race no greater 
service than to call attention to the probable fact, that the 
Judaic principle of lex talionis, in our criminal jurisprud- 
ence, is the cause of much of the disease and damna- 
tion that we see in this world. Condemning and being 
condemned is a graphic description of the condition of the 
mass of mankind. 

Sec. 2j2. Resentment of Insult. — "Whosoever shall 
smite thee on thy right cheek, turn to him the other also. " 

Some have assumed that this text means that a Chris- 
tian should submit to personal violence, even though that 
assailant is weaker than himself. But this is probably 
not the true exegesis. It seems, rather to refer to an 
exhibition of reproach or contempt, (2 Cor. 11:20-21,) 
or buffeting (Math. 26:67, Mark. 14:65, Luke 22:64) or 
challenge to fight; something like an insult in these 
modern times, given for the purpose of provoking a fight 
or duel. The Jews were very ready to resent an insult. 
But Christ admonishes his followers to the contrary. The 
turning of the other cheek under such a provocation or 
expression of contempt, seems to merely mean that we 
should not resent every insult. But rather endure it, 
even a second time. Ordinarily this will overcome the 
disgraceful disposition exhibited by the insulter. But if 
his conduct is persisted in, or becomes chronic, the Chris- 
tian, if he has the power, undoubtedly has the right to 
put an end to it, by chastisement, prosecution in court, 
or in any other suitable manner. But if God suffers a 
Christian to be insulted by one who is stronger than him- 
self, and he has no reasonable means at hand to stop the 
reviler, or save himself from personal violence, then, of 
course all he can do is to submit to his enviroment, 



LEX TALIONIS. 405 

and make the best of the situation. But, if we are patient 
and submissive and pray for deliverance, God in due time 
will bring" us off more than conqueror. If our enemies 
are not destroyed, they will live to admire our spirit and 
wonder at our glorious salvation. 

If we cannot command respect by our superior powers, 
mental or physical, let us resort to the still greater 
spiritual forces, submission and the perfect work of patience. 
But in all cases where we undertake to chastise our 
adversaries, let it be our aim to use no more force than is 
necessary for their correction and salvation. 

The text then, in no manner deprives a Christian of 
the right to use force, when attacked either by a wolf or a 
man with a wolfish spirit. 

Suppose a wolf should assault a Christian on the high- 
way, has he not the right to destry it? Certainly he has. 
And in doing so, he is not resisting evil; for we do not 
predicate evil of the lower animals. 

Again: Suppose a lunatic from a madhouse should 
make a homicidal assault upon a Christian; does not the 
right of self-preservation, give him the right to destroy 
the madman if need be? Certainly it does; and in doing 
so, he is not resisting evil; for we do not predicate evil of 
the irresponsible. He is simply preserving himself. 

So, if one, commonly called a responsible being, makes 
a deadly assault upon a Christian, the same law of self- 
preservation would give him the right, if necessary, to 
take the life of his assailant. It would not be a question 
of resisting evil; it would be a question of preserving him- 
self from a deadly assault or great bodily harm. And it 
would make no difference whether his assailant was sane 
or insane. In either case, there is nothing in the text, 
preventing him from protecting himself from violence. 
The law of self defense is the glory or our civilization; and 
the teacher that contends that it is not in harmony with 
Christianity, perverts the Scriptures. 

There can be no doubt that when a man is acting like 
a lunatic or a wild beast, a Christian has the right to treat 



406 PRINCIPLES OF ALATHIASIS. 

him as such. But as above shown, in all cases where it 
can be done, the better plan is to capture the aggressor, 
and restore him to reason, or a better heart as the case 
may be. 

Sec. 233. Petty Litigation. — " And if any man will sue 
thee at the law, and take away thy coat, let. him have thy 
cloak also. 

And whosoever shall compel thee to go with him a 
mile, go with him twain." 

These passages admonish us against petty litigation, 
or trifling disputes. These admonitions were especially 
important in that age when lawlessness, robbery, 
theft and deceit held sway; and where the clamor of the 
mob could constrain the judiciary, to sentence a man like 
Christ to the cross. 

This precept is applicable also in our own time. 
For, as already suggested, litigation is expensive; and in 
all petty litigation, the victor comes out the loser. 

When any little trouble of this kind assails us, the bet- 
ter way is to compromise it as best we can; and console 
ourselves by the fact that in this world of tribulation, 
there is a time to lose, as well as a time to gain. 

The text, however, does not prohibit us from resort- 
ing to the courts to settle important property rights. The 
profession of law is dignified and honorable, and -where 
the court and counsel and parties are engaged in an effort 
to ascertain the law and the facts in relation to important 
matters involved, the scene must be commended as a 
proper and in many cases the best method of settling the 
difficulties involved. 

It is true, however, that at least as a general rule a 
brother should not go to law with a brother in the same 
church. 

In 1st Cor. 6:1-8, the apostle Paul, in speaking of this 
subject, says: " Dare any of you, having a matter against 
another, go to law before the unjust, and not before the 
saints? 

Do you not know that the saints shall judge the world? 



CHARITY AND LENDING. 407 

And if the world shall be judged by you, are ye unworthy 
to judge the smallest matters? 

" Know ye not that we shall judge angels? how much 
more things that pertain to this life? 

" If then ye have judgments of things pertaining to this 
life, set them to judge who are least esteemed in the 
church. 

" I speak to your shame. Is it so, that there is not a 
wise man among you? no, not one that shall be able to 
judge between his brethren? 

" But brother goeth to law with brother, and that 
before the unbelievers. 

"Now, therefore, there is utterly a fault among you, 
because ye go to law one with another. Why do ye not 
rather take wrong? why do ye not rather suffer yourselves 
to be defrauded? 

"Nay, ye do wrong, and defraud, and that your 
brethren. " 

It would certainly seem, that if a member of the churh, 
cannot find enough integrity and intelligence among his 
brethren to arbitrate a difficulty between him and a fellow 
member, it would be better for him to withdraw from the 
organization. It is true that one is liable to persecution 
or collusion of false brethern; but on the other hand there 
are many miscarriages of justice in our courts. And the 
chance of a righteous decision in the church is much bet- 
ter than in the courts; especially, if ungodly men are on 
the jury, or wearing the ermine. But, in either case, 
when we are defeated in a juridical contest, let us con- 
sole ourselves by the reflection, that if, we are in the 
wrong we deserve defeat; and if we are in the right, Christ 
the just, suffered for the unjust. 

Sec. 234. Charity and Lending. — " Give to him that 
asketh thee, and from him that would borrow of thee, 
turn not thou away. ( 1 John 3:17). 

"Whoso hath this world's goods and seeth his brother 
have need, and shutteth up his bowels of compassion 
from him, how dwelleth the love of God in him? 



408 PRINCIPLES OF ALATH1AS1S. 

''If a brother or sister be naked and destitute of daily 
food; and one of you say unto them: Depart in peace, 
be ye warmed and filled; notwithstanding ye give them 
not these things which are needful to the body, what 
doth it profit?" ( James 2:1 5-16.) 

Charity and lending are closely related; and yet each 
is governed by its own specific principles, which should 
be understood to avoid the danger of fanaticism. There 
is, however, one principle applicable to both, that must 
be observed, and that is, sound discretion. This will 
appear, not only from the fact that the Scriptures admonish 
us to be reasonable in all we do; but there is a passage in 
the Psalms ( 1 12:5 ) that covers this precise point: "A 
good man sheweth favor, and lendeth; he will guide his 
affairs with discretion." 

In giving, then, or lending, it is plain that we should 
exercise good judgment. 

First, as to Charity. — " Take heed that ye do not 
your alms before men to be seen of them" That is avoid 
ostentation. The real spirit of charity does not reside in 
us, if we give alms to get reward or glory from men. 
Alms-giving should be done as a means of grace with 
God. "He that hath pity upon the poor, lendeth unto the 
Lord; and that which he hath given will he pay him 
again. " 

However, if our motive is to glorify Christ, and we 
give in his name, and acknowledge him in the transaction, 
then we may do alms publicly, in harmony with the com- 
mand: " Let your light so shine before men, that they 
may see your good work, and glorify your Father, who is 
in heaven." This is at least a general rule, broad enough 
to apply to acts of charity. And yet as an exception to 
the rule, the better plan is to give privately; for Christ 
says: "When thou doest alms, let not thy left hand 
know what thy right hand doeth; that thine alms may .be 
in secret." The reason he assigns is, that God will 
reward the secret giver openly. And it may be further 
said, that aside from the question of such reward, experi- 



C % HA Rl'J'Y A ND L ENDING. 4»9 

ence shows that this is a wise command; for the reason 
that one who is reputed to be charitable is liable to be 
occupied with many unworthy applications. It is best, 
therefore, not to advertise one's generosity. And it is 
also kinder not to unnecessarily expose those, who have 
been compelled to apply for relief. 

The amount of the alms-giving in each case should be 
limited to the present emergency ; so as to avoid a tendency 
to idleness and improvidence. 

It is also important to observe that charity should 
have relation to the means of the giver. According as 
''God hath prospered us, " is the rule, concerning the sup- 
port of the church. And surely the poor man can have 
no greater claim upon us than the church of Christ, 
through which the spirit of true charity comes into the 
world. 

Give freely. — ( Matt. 10:8.) " Freely ye have received, 
freely give." If we give ungraciously, we miss the true 
spirit. "He which soweth sparingly shall reap also 
sparingly; and he which soweth bountifully, shall reap 
also bountifully. Every man according as he purposeth 
in his heart, so let him give; not grudgingly or of neces- 
sity; for God loveth a cheerful giver." 

When the giver bestows his charity with a smile, or 
genuine good humor, '■* he showeth mercy with cheerful- 
ness." We have already seen that the Greek of the 
word " cheerful" means hilarity. And when the spirit 
of glee is modified by the spirit of mercy, both parties to 
the transaction taste of the waters of life; sweet to the 
part}" relieved, it is true, but sweeter to the giver; for " it 
is more blessed to give than to receive." 

It is best also, as above suggested, to give in the name 
of the Master; and not too hurriedly. For instance, if a 
stranger, possibly a tramp, calls at the back door, and his 
application, for satisfactory reasons is not at once denied, 
the better plan is to invite him into the house, treat him 
with respect, inquire into the necessities of the case, and 
if the decision is in his favor, give kindly; at the same 



410 PRINCIPLES OF ALATHIASIS. 

time informing him that you do so in compliance with the 
teachings of Christ in such cases. If he is honest he will 
be impressed with your Christian spirit. If he is dishonest, 
you may convert him. And God will not suffer the man who 
does alms in the name of Christ, to be tormented with 
many dishonest applications. 

Second, as to lending. — A loan of money, without prob- 
ability of repayment is not lending. It is alms-giving or 
possibly in some cases fanaticism. 

We are liable to be deceived, into violation of the 
principles of true charity, by adopting the form of a loan, 
when there is no probability of repayment, and the trans- 
action is practically a gift, whatever its disguise may be. 

The Greek of the text daneizo, denotes the ordinary 
business of borrowing at interest. The lender, therefore, 
should either have proper security, or else have confidence 
in the integrity and ability of the borrower to repay. 
Otherwise the transaction passes out of the realm of a 
true business principle; and must be classed under the 
head of charity, if not of recklessness or fanaticism. And 
yet there is a principle that we may sometimes resort to, 
when we can see no other way out, and that is sacrifice. 
The example of Christ, on the cross, is sufficient evidence 
that we may sacrifice ourselves or property in proper 
cases. But we ought to be very sure, that the sacrifice is 
necessary before we make it; or take the chance in mak- 
ing it by lending or endorsement, where we are likely to 
lose by it. 

The spirit of sacrifice manifests itself in the exalted 
quality of patriotism. 

The willingness to die, to war, it need be, for 
one's country, is the glory of a free people. Such love 
is only exceeded by the Divine love of Christ, who died 
for his enemies. 

But where the spirit of sacrifice is about to be exhibited 
either for the public or the individual, we may look for 
Divine help in our extremity; and no doubt oftentimes 



CHARITY AND LENDING. 411 

find salvation; as did Abraham, in the awful hour of the 
expected sacrifice of his son Isaac. 

It would seem, however, that a married man should 
not make a sacrifice of himself or his property, for a third 
party, without the consent of his wife. She has claims 
upon him and he should be just before generous. Sacri- 
fice, as well as charity begins at home. " If any provide 
not for his own, and especially for those of his own house, 
he hath denied the faith, and is worse than an infidel." 

If, however, the hearts of both husband and wife delib- 
erately concur in the proposed sacrifice; in many cases, 
this beautiful spirit, will avail with God, and all parties 
concerned will be delivered from impending peril. There 
may be cases of emergency where the husband or wife is 
compelled to act without consulting the other in matters of 
sacrifice. But where a man in such an ordeal can consult 
his God and his wife, he should do so. 

But in all cases of sacrifice it should be proposed or 
done, in the name of Christ, and as on the authority of his 
example. Thus He will have the praise; and his kingdom 
strengthened, wherever that case is known. 

It is possible that a loan in the nature of a sacrifice is 
within the purview of the text under consideration. This 
thought is suggested by a passage from a brief abstract of 
the Sermon on the Mount, in the gospel of Luke (6:34-35): 
"If ye lend to them of whom ye hope to receive, what 
thank have ye? For sinners also lend to sinners, to 
receive as much again. But love ye your enemies, and 
do good and lend, hoping for nothing again; and your 
reward shall be great, and ye shall be the children of the 
Highest: for He is kind unto the unthankful and to the 
evil. Be ye, therefore, merciful, as your Father is also 
merciful. " 

As we have already seen, lending without expectation 
of repayment, is not lending. Hence Christ must have 
referred to giving either by way of alms or of sacrifice, as 
a means of Divine grace, and because such giving is in a 
sense a lending to the Lord, it is fair to presume that He 



412 PRINCIPLES OF ALATHIASIS. 

meant to say that we should lend to the Lord, by giving 
where there is no hope of reward from man. 

Sec. 235. Love of Enemies. — " Love your enemies, 
bless them that curse you, do good to them that hate you, 
and pray for them that despitefully use you, and persecute 
you; that ye may be the children of your Father which is 
in heaven. 

In the proper connection, we have seen that love of 
enemies involves their utilization; as utility is the test of 
love. We can utilize them by cultivating the quality of 
endurance of their malicious conduct. If there was noth- 
ing to endure in this world, there is no need of the word 
endurance in the Scriptures. But God endures the 
vessels of wrath; and we as his children should do the 
same thing. 

Such cases also furnish opportunity for the victories of 
prayer. If we are wise and prayerful, God oftentimes 
will convert even our worst enemies- into our best friends. 

Sometimes, possibly, it is true that an enemy may be 
implacable, notwithstanding our best endeavors; but in 
such cases, the unrequited love that we have exhibited, 
exposes them to Divine severity; so that allegorically 
speaking, by kindness to such an enemy, we "heap coals 
of fire on his head." Even then, the love that is pitiful 
may deplore the torment that consumes our adversary. 

In the context Christ seems to lay special emphasis on 
the importance of saluting both friends and enemies. But 
if an enemy will not return the salutation, we are of course 
absolved from the exercise of such a courtesy. When, 
however, a man is so lost to the amenities of a decent 
civilization, that he will not return a respectful salutation, 
the inveteracy of his prejudice must be very great; so 
great in fact as to be nigh some form of awful ruin. 

Christ acquired his perfection by the endurance of 
affliction, even the severity of the cross. "For it became 
him, for whom are all things, and by whom are all things, 
in bringing many sons unto glory to make the captain of 
their salvation perfect through suffering?' Christ is our 



LOVE OF ENEMIES. 413 

father. "Be ye therefore perfect, even as your father 
which is in heaven is perfect." That is to say, Christ is 
the standard of perfection and if we would have char- 
acters developed in us such as Christ possessed, let us 
endure and submit to all dispensations of providence, 
including the mystery of malice, which may be merely the 
grindstone, with which the Divine sickle is whetted. 



CHAPTER XII 

SERMON ON THE MOUNT CONTINUED. 

SIXTH CHAPTER OF MATTHEW. 

PUB TIC AND PRIVATE DEVOTION. 



Sec. 236. The Philosophy of Prayer. — " Your father 
knoweth, what things ye have need of, before ve ask 
Him." 

"And it shall come to pass, that before they call, I 
will answer, and while they are yet speaking, I will hear." 

In this matchless Sermon on the Mount, Christ devotes 
more attention to prayer, than to any other subject; thus 
showing its importance; and the necessity of understand- 
ing the principles involved. 

We have already seen that prayer is as philosophical as 
hope; which is of its essence; and that hope is the only 
possible basis for finiteness to associate with affinity; for 
the purposes and plans of infinity must be upon a scale 
beyond finite comprehension. When man awakens to a 
knowledge of the existence of a merciful God, it is natural 
for him to hope, project, plan and purpose in relation to 
his Divine enviroment; and it is proper he should do so, 
notwithstanding God knows in advance every human 
need. 

Prayer, then, is simply hope in Divine mercy, taking 
on a definite or tangible form. And where, by submis- 



PL T BLIC AND PR IV A TE DE J r TION. 4 1 5 

sion, we are prepared for an occasional disappointment,, 
prayer is a healthy exercise of the soul; and the only 
possible atmosphere it can breathe and live. 

The fact that God knows in advance what we need, 
cannot prevent the soul of man from projecting this or 
that great work with the hope of any needed Divine 
assistance and blessing. Prayer, then, is simply a propo- 
sition to do our part, if God will do his part. The fact, 
then, that God knows in advance, what we need, is an 
encouragement rather than an objection to prayer; for the 
reason that his foreknowledge enables him more intelli- 
gently to co-work with us in any given enterprise. 

In this post-apostolic age, when we are remanded to 
general principles, rather than specific commands, given 
since the Bible was finished, it remains for us to project 
the works, rather than for God to originate them, as he 
did in the two previous ages. 

"Man proposes, but God disposes." If, then, any 
given work is not supplemented by Divine grace, to the 
extent of greater or less success, we should accept it as 
proof, that it was not in accordance with the Divine will, 
(See Sec. 203); for it is only when "we ask anything 
according to his will, He heareth us." Endure, then, the 
disappointment, and construct a new hope; i. e. breathe a 
new prayer and work on as best we can, by the light of 
hope; finding the Divine will, as often as we may, in 
accordance with the promise: ' 4 Ask and it shall be given 
you; seek and ye shall find." 

As already shown in the introductory chapter 
" The co-operation of Divine grace with the work 
of man is the scriptural ideal;" and hence the 
engaging in any good work with the desire in the heart for 
all needed Divine assistance is based upon the soundest 
philosophy. But the works of the self-righteous man; i. e. 
one who plans and works without God must soon come to 
naught; for "without me," says Christ, "ye can do 
nothing." 

Sec. 237. — Private Devotion. — "And when thou pray- 



4 1 6 PRINCIPLES OF ALA THIA SIS 

.est, thou shall not be as the hypocrites are; for they love 
to pray standing in the synagogues and in the corners of 
the streets, that they may be seen of men. Verily I say 
unto you, they have their reward. 

' 'But thou when thou prayest, enter into thy closet, and 
when thou hast shut thy door, pray to thy Father which 
is in secret; and thy Father which seeth in secret shall 
reward thee openly." 

All true prayer is essentially secret; for God alone 
knows the secret desire of the heart. We may hear one 
pray in public but cannot enter as fully into the spirit of 
that prayer, as God who knows the history, condition, and 
circumstances, surrounding the heart from which the 
prayer is evolved. 

How foolish then is the spirit of ostentation, or desire 
to be seen of men when we pray. In fact there is much 
reason to believe that where this desire to be seen of men 
exists, there is little or no genuine prayer to God. For, 
if there is real hope for Divine grace, in the heart, the 
humility of the recognized dependence and need, natur- 
ally leads to retirement. 

On the other hand, where the main purpose is to be seen 
of men, hypocrisy exists. A pharisaical parade of piety 
is designed to gain confidence for sinister purposes; for 
Christ's complaint of this class was, that they devoured 
widow's houses, and for a pretense made long prayers. 

The Attitude in Prayer. — It should be noticed, how- 
ever, thai; the text does not criticise the mere act of 
standing in prayer. It refers rather to the ostentation 
that prompts the " standing in the synagogues and street 
corners. " 

Both standing and kneeling are authorized by scrip- 
tural example; although in many cases, the record is silent 
as to the posture. 

At the time Steven was stoned to death, he uttered 
two prayers. The first seems to have been while he was 
standing; for the record makes special mention of his 
kneeling as he prayed the second time (Acts 7:60). 



PUBLIC AND PRIVATE DEVOTION. 417 

The publican stood and was heard, when he asked for 
mercy to him a sinner ( Luke 18: 13.) And in Mark 1 1 -.25 
Christ says, "When ye stand praying, forgive if ye have 
ought against any. " This clearly recognizes standing, 
as an acceptable posture. 

Kneeling, however, was very commonly practiced. 
This was the attitude of Christ in Gethsemane (Luke 
22:41.) It is recorded in Acts 9:40, that Peter kneeled. 
Paul also bowed his knee ( Eph. 3:14.) And he reaffirmed 
the prophecy: "That at the name of Jesus every knee 
should bow, of things in heaven, and things in the earth, 
and things under the earth. And that every tongue 
should confess that Jesus Christ is Lord to the glory of 
God, the Father." (Phil. 2:10.) 

That God should thus by precept and example, encour- 
age his children to kneel in coming to the throne of grace, 
is truly a great mystery. Christianity is certainly 
not designed to develop in its votaries abjcctness, mean- 
ness or cringing. On the contrary this practice can be 
at least partly explained as symbolical of the omnipres- 
ence of God. Wherever the avocations of men require 
them to go upon their knees, there God is. He is with 
the workman who crawls on the highest roof; the moun- 
taineer who climbs the lofty peak; and also with the miner, 
who works on his knees in the deepest pit. He thus dwells 
with the humble as well as in the king's palace, and the 
proud. And when we kneel in Divine worship, we thereby 
signify that we come to him, who dwells with the humble 
as well as the exalted. W T e probably can never fully 
explain the mystery of the kneeling posture in prayer, 
until we can explain the mystery of the many useful avo- 
cations that require men to go more or less upon their 
knees. The God who has placed us in such environment 
acts consistently, when by the example of his Son, he 
teaches us to kneel in prayer. And that this attitude is a 
great means of grace cannot be doubted, and was gener- 
ally resorted to by the Biblical characters in times of 
great emergency. Whatever may have been the reasons 

26 



4 i8 PRINCIPLES OF ALATHIASIS. 

that influenced them, there can be no doubt that kneel- 
ing, as a token of the omnipresence of God, so mingles 
humility with the exaltation of true worship, as to save 
us from abjectness on the one hand, and super-exaltation 
on the other hand. The higher we go, the humbler we 
must become in the spiritual, as well as the physical 
world. And when we finally aitain that high point of 
vision, where we recognize that we are as dependent upon 
God, as the little child upon parental love, the paradox of 
our humiliation and exaltation, is complete. Dependent 
sons of the great King is our highest possible estate, and 
yet how far above any earthly potentate. If we would 
exchange our Divine sonship for the glory of this world, 
we are like Esau, who sold his birth-right for a mess of 
potage. ( Hebrews 12:16.) 

" Wherefore we receiving a kingdom which cannot be 
moved, let us have grace, whereby we may serve God 
acceptably, with reverence and circumspection. " We 
stand on holy ground — in the presence of an unfathomable 
and eternally mysterious God. If we kneel in this awful 
presence, both nature and revelation smile their approval 
upon us, and God will reach down his hand and help us to 
heights that we cannot otherwise attain. 

Sec. 238. Public Worship. — There is nothing, how- 
ever, in the texts quoted in the last section that for- 
bids public worship; i. e. service as a congregation. On 
the contrary, the Scriptures teach that joint or public 
worship is an important means of grace. Some of these 
passages are as follows: 

Matt. 18:20. "Where two or three are gathered 
together in my name, there am I in the midst of them." 

Hebrews 10-25. "Not forsaking the assembling of 
ourselves together, as the manner of some is; but exhort- 
ing one another. 

Acts 1:14. "These (about a hundred and twenty, 
including the apostles ) all continued with one accord in 
prayer and supplication." 

Acts 46:47. "And they (the apostles, disciples and 



PUBLIC AND PRIVATE DEVOTION. 419 

penticostal converts) continuing daily, with one accord in 
the temple, and breaking bread from house to house, did 
eat their meat with gladness and singleness of heart; 
praising God, and having favor with ail people. And the 
Lord added to the church daily such as should be saved." 

That the church ( ekklesia — that which is called out ) 
is a Divinely appointed institution, is as certain as the 
integrity of the New Testament; for that word occurs in 
that book, more than one hundred times. 

The sixteenth chapter of Matthew evinces the 
purpose of Christ to establish a church to be founded upon 
the truth, that He was the Christ, the son of the living 
God. " Upon this rock, I will build my church" From 
that day to this, the church of Christ has existed in this 
world; the chief characteristic of which is and has been 
the worship of God. through the shed blood and broken 
body of Christ, its great Head, who gave himself for it. 
There can be no doubt that sincere public worship, with 
the pastor or other leader, leading the sentiment of the 
congregation is a scriptural practice; and in no manner 
resembles the prayer of the pharisee on the street corners, 
to be seen of men. The mission of the church, then, 
should be to worship God, as the main purpose. If it is 
seen of men and they are attracted or affected by it, that 
is the incident. It must be confessed, however, that here 
and there we find a congregation whose aim it is to be 
seen of men, and worship is the incident. They seem to 
think that the conversion of souls is the principle busi- 
ness; and their zeal for increase of church membership 
becomes so great that they proselyte from other churches. 
But it is certainly a mistake to make a side show of Divine 
worship. It should be the principal thing. Let us, then, 
erect an altar of true worship of the living God, and as 
one of the glorious incidents, sinners will be converted. 
What the world needs is to worship God in spirit and in 
truth, as a specific means of grace with God, whatever may 
be the incidental results upon men that behold the service. 
It is, however, a fact in the history of the church, that 



420 PRINCIPLES OF ALATHIAS1S. 

sincere worship including prayer, praise, thanksgiving, 
spiritual songs and expounding of the gospel, does result 
in the addition to the church of such as should be saved, 
as surely and naturally, as the thirsty go Avhere there are 
living waters, and the hungry, where they can find bread. 

Sec. 239. Battology — Poly logy.- — " But when ye pray, 
use not vain repetitions ( battalogia ) as the heathens do. 
For they think they shall be heard for their much speak- 
ing (poluiogia)." 

Battologia is well translated by the phrase "vain 
repetitions." Battos was a silly Greek poet, who used 
frequent repetitions in his verses. Hence any unmeaning, 
trifling, babbling speech, or mere form, without any heart 
in it, became known as battologia. 

God is a sincere and earnest being; and mere lip 
service, or heartless repetitions of forms cannot be true 
worship. We should mean what we say and say what we 
mean. "I will pray with the spirit " says the apostle 
Paul, "and I will pray with the understanding also. I 
will sing with the spirit, and I will sing with the under- 
standing also." 

All repetition, however, is not condemned; In Geth- 
semane, Christ used the same words three times. The 
Psalms frequently contain reiterations of the same thought. 
So that it is plain that there are times when repeti- 
tion is proper. In fact Christ commended the persistent 
cry of the widow, who troubled even the godless judge 
until he granted her relief. She had a heart in what she 
was doing. She was in earnest about it. She meant 
what she said. And so in religion, genuine trust and 
hope in Christ never grow stale, no odds how often the 
repetition may be. 

And yet let us beware of the idea that mere poly logy 
has any power. Much speaking can amount to nothing. 
It is the sincere desire in the heart that avails, whether 
it is expressed by many or few words. If we need God, 
however, let us not be afraid of saying too much; but 
continue our importunity as Christ teaches until our 



PUBLIC AND PRIVATE DEVOTION. 421 

Divine Father shall arise with greater readiness than a 
mere neighbor, to grant any reasonable request. 

Sec. 2+0. The Lord 's Prayer. — "After this manner, 
therefore, pray ye: 

"Our Father who art in heaven! 

Hallowed be thy name. 

Thy kingdom come. 

Thy will be done in earth as it is in heaven. 

Give us this day our daily bread. 

And forgive us our debts, as we forgive our debtors. 

And lead us not into temptation, but deliver us from 
evil. 

For thine is the kingdom, and the power, and the 
glory, forever. 

Amen! " 
This matchless, wondrous prayer! Coined in the heart 
of God! And poured out upon us from the lips of his Son; 
that we, his brethren might have hope! Let us bless his 
name; for his goodness and mercy endureth forever. 

( 1 ) Our Father. — The prayer begins with the recog- 
nition of the fatherhood of God, and the brotherhood of 
man. And well it might do so; for that Christo-apostolic 
age, as we have already seen was mainly devoted to the 
manifestation of Divine love, to the children of God. 

To the great praise of Christ, it should be remembered 
that the idea of the fatherhood of God was introduced into 
the world through Him. We have no evidence in sacred 
or profane history, prior to this prayer, that the Jews, or 
any other people, looked upon God as a father, in the 
spirit, in which that idea prevails in Christendom today. 
In fact, the idea of a Divine father does not appear in the 
Old Testament, in the daily life of the people. And it is 
only alluded to by dim prophecies of some of the prophets, 
including David, speaking by the power of the Holy 
Spirit, in relation to the Son of the Eternal Father, that 
was to come. 

This brings as to the important thought that we should 
say " Our Father " rather than " My Father. " 



422 PRINCIPLES OF ALATHIASIS. 

It is true that when Christ prayed, He either said 
"Father" or "My Father." He, however, could do so 
properly. For in a special sense, He was the only 
begotten Son of God — being born as He was of the Virgin 
Mary, by the miraculous energy of the Holy Spirit. It 
is true that God is also the fashioner of our bodies; but 
through natural processes only. So that Christ in view of 
his miraculous conception, and Divine overshadowing from 
his birth, looked upon God as his Father in a sense, justi- 
fying the use of "Father" or "My Father," in prayer. 

On the other hand, we have fathers according to the 
flesh; and we are subject to them. And the passage from 
this subjection to the knowledge and authority of the one 
infinite Father has in it some analogy to the power over a 
minor acquired by the adoption of children by foster 
parents. And hence the juridical spirit of the apostle 
Paul caused him to see and say: 

" For as many as are led by the spirit of God, they are 
the sons of God. For ye have not received the spirit of 
bondage again to fear; but ye have received the spirit of 
adoption, whereby we cry, Abba (which being interpreted 
is) The Father. 

" This same spirit beareth witness with our spirit, that 
we are the children of God. And if children, then heirs; 
heirs of God and joint heirs with Christ; if so be that we 
suffer with Him, that we may also be glorified together." 

We thus see that by an analogical adoption, we become 
children and heirs of God, and subject to his fatherly con- 
trol and guidance. And if we are called upon to pass 
through affliction we become joint heirs with Christ; i. e. 
we enter into the peculiar glory, attached to the Christ 
character, which was and could only be made complete 
through suffering. But Christ was not a son by adoption. 
He was a son by birth, subject to special providential con- 
trol and care from his infancy; before there were any chil- 
dren by adoption. For this world, as we have seen was 
practically a stranger to the idea of Divine fatherhood 
until Christ revealed it in the Lord's Prayer. So that 



PUBLIC AND PRIVATE DEVOTION 425 

while Christ might well say "My Father," yet we being 
many children by adoption, should say "Our Father," 
and thus remember the brotherhood of man. None of the 
apostolic writers, including the apostle Paul, ever spoke 
of God as "My Father." They always said "Our 
Father" or "The Father." Thus it would seem, both 
upon precept, example and reason that "Our Father" 
sincerely spoken, is certainly the most acceptable form of 
worship; and its intelligent use broadens our view and 
enlarges our sympathies toward our fellow men. 

Who Art in Heaven. — In the Greek this is an idiom- 
atic phrase, " Ho en iois ouranois" — (the in the heavens) — 
and seems to denote the heavenly or spiritual father as 
contradistinguished from a father according to the flesh. 
It involves the idea that God is an omnipresent spirit; and 
though He dwells with the most distant star, yet we also 
live, move and have our being in Him. The kingdom of 
heaven is within us; and if w r e only think so, we may by 
faith touch the hem of the Divine garment. And here we 
are forced to admit, that we strike the mystery of spirit- 
ual existence and power. It is sufficient to know that 
this friendly, invisible spirit is more sublime and glorious 
than the heavens that declare his glory. Let us heart- 
ily, fervently, seek grace to worship such a sublime being 
with reverence and religious veneration. 

(2) Halloived be thy name. — What has just been 
said prepares us for this sentiment. It naturally grows 
out of the contemplation of the excellence and perfection 
of the Divine nature. It is a great mystery how any man 
can have a heart to profane or wantonly use the name 
of a being so glorious, sublime and wonderful, as the 
Creator of all that is sacred, glorious, sublime and awe- 
inspiring! As shown in the discussion of this last 
paragraph of the prayer, He is the God of all glory. 
Surely his name should be hallowed, sacred, revered. 

In seeking to hallow the name of God, on account of 
the glorious excellence and perfection of his character, we 
really approach Him in the spirit of praise. To hallow 



424 PRINCIPLES OF ALATHIASIS. 

the name of God then, is to bless, praise and magnify it. 
And this spirit of praise is the gate to power; a truth that 
is taught by the aiegorical language of the prophet: 
"Thou shall call thy walls Salvation, and thy gates 
Praise." A wall represents strength or power. Our 
God is a strong tower. This mighty refuge is open to 
whoever has the spirit of praise, or desires to hallow the 
Divine name. He passes from the glory of the visible 
creation to the inherent and necessarily greater glory of 
the Creator. And to him who can understand this truth 
the prophet says: 

"The sun shall be no more thy light by day; neither 
for brightness shall the moon give light unto thee; but the 
Lord shall be unto thee an everlasting light, and thy God 
thy glory. 

" Thy sun shall no more go down; neither shall thy 
moon withdraw itself: for the Lord shall be thy everlast- 
ing light, and the days of thy mourning shall be ended." 

O reader, if thou art afflicted, may the God of all 
grace give you power to understand this scripture, and 
thus end the days of thy mourning. For in the last 
chapter of all that God has ever spoken to man it is 
promised that "there shall be no more curse" to such as 
these. "And there shall be no night there; and they 
need no candle, neither light of the sun; for the ' Lord 
God gi veth them light; and they shall reign forever and 
ever. " 

Lord of all being; throned afar, 
Thy glory flames from sun and star; 
Center and soul of every sphere 
Yet to each loving heart hov dear! 

(3) Thy Kingdom Come. — We have already seen 
that this age is prone to look only at the fatherhood of 
God; and that true religion demands a greater recognition 
of the Divine majesty. "Lift up your heads" says the 
Psalmist, "Oh ye gates; and be ye lifted up, ye everlast- 
ing doors; and the King of Glory shall come in. Who is 
this King of Glory?" We can see Him more clearly than 



PUBLIC AND PRIVATE DEVOTION. 425 

the Psalmist. For He came, was crucified and is risen! 
It is Jesus Christ the righteous — the King" of kings and 
Lord of lords. In Him is all the fullness of the Godhead. 
God reigns in and through Him. By Him princes reign. 
By the agency of the holy, omnipresent Spirit, with 
whom He dwells and works, He putteth up one and down 
another. Is there promotion that God does not com- 
mand? Xo indeed! His decree in such matters, is 
absolute and final. "The Most High ruleth in the king- 
dom of men, and giveth it to whomsoever He will." 

There is no depotism so absolute as God's; and yet 
He is not tyranical, for his absolutism is modified by his 
mercy, grace and love. Nevertheless he must be king, 
by virtue of his omnipotence. He could not abdicate his 
sovereignty if He would. For the strongest must rule. 
And God cannot deny his own power, no more than He 
can deny himself. "Thy kingdom come," then, is 
simply a desire that the recognition of the attribute of 
Divine sovereignty should extend throughout the earth. 
And this seems to be the destiny of this planet. " The 
knowledge of the Lord, says the prophet, "shall cover 
the earth, as the waters cover the sea." 

The wfyole world for Christ is the spirit of all home 
and foreign missionary work. Nothing else can satisfy 
the heart of one who sincerely believes the Lord's Prayer. 
For it means that and nothing less. 

In view of the Divine majesty, how glorious is the 
position of a chiid of God! He dwells in the continual 
presence of royalty; and where one by faith realizes this 
fact, power must reside in him. At least this is so in the 
earthly courts, and by analogy it must be so in the Divine 
Court. In our imagination and desires, we may wing 
our flight down to an earthly throne for a time; but it 
does not satisfy us. For all terrestrial things pass away. 
Sic transit gloria tnundi. The human heart is so consti- 
tuted that it enters into no true rest until it finds a king 
that is eternal. Tn the days when Grant was president 
and almost idolized, a voice went out: "After Grant, 



426 PRINCIPLES OF ALATHIASIS. 

what?" But no such question arises as to the King of 
Christendom. For there is nothing after him. As the 
cycles come and go, he still reigns — "Jesus Christ the 
same, yesterday, to-day and forever. " 

(4) Thy Will be Done. — By faith we attain to a 
knowledge of the Divine kingdom. The next step is to 
become a naturalized subject of this newly discovered 
empire, by obedience to its laws or willing to do the will 
of God. In fact, as we have seen in a former section, the 
determination to be governed by the Divine will is a con- 
dition precedent to growth in the knowledge of Christ. 
Our salvation undoubtedly inheres in our will. It is true 
that there is a part for God to do. But it is also necessary 
for us to will and to do his good pleasure. Salvation then 
is a joint work of God and man. Man working without 
God, is self-righteousness. Man by faith working with 
God, is godliness. The human will then is of vast import- 
ance in the work of salvation, and exhibits itself in two 
relations, when in harmony with the Divine will: ( 1 ) In 
the doing of the things that God commands; (2) Sub- 
mission to the dispensations of Divine Providence. We 
may do what our hands find to do, with our might, and 
yet repine at our lot; and thus in this latter respect, vio- 
late the spirit of the Lord's prayer. To answer this prayer 
we must not only do what God commands, on the one 
hand, but God must do what He pleases on the other 
hand. And if we grumble or murmur at what He does or 
omits to do, we are certainly far from saying, " Thy zvill 
be done. 

But in both cases, we need the help of God; although 
perhaps we are sometimes more in the need of the grace of 
submission and endurance, than anything else. 

The wife of the patriarch Job certainly was a foolish 
woman when she said: ''Curse God and die." As else- 
where shown we are entirely in the hands of omnipotence, 
completely in his power. The only wise thing, therefore, 
for us to do, after obtaining whatever mercy and grace we 
can, is to quietly submit to whatever ordeal God may 



PUBLIC AND PRIVATE DEVOTION. 427 

require us to pass through; especially so after we have 
done what we reasonably can, to improve our condition. 

In Earth as in Heaven. — The Divine will is always 
done both in earth and in heaven. That is to say, God 
at least .suffers all things, even the phenomenon, known as 
sin, evil or wickedness. But in heaven, there is the 
peace of harmonization between God and his creatures. 
In earth there is peace in many cases through Divine 
endurance of human perversity. 

The prayer then that the Divine will be done in earth 
as in heaven involves a promise that the time will come, 
when there will be concord between God and man 
throughout the whole earth. 

This prayer then simply voices a desire to be in har- 
mony with God: not merely the harmony of submission; 
but the symphony of a stringed instrument in tune; or the 
concord of alignment; like the type in a typewriter; a rail 
in a railway track; a soldier in the ranks; a city 
laid out in blocks, streets and allies. All cases 
requiring uniformity illustrate this thought. Christ is 
the chief corner stone; and on this rock a spiritual 
house is built, in which we are precious stones, duly laid 
by the Master Mason. 

Christ is the sample. We must all be fashioned like 
unto him. " Beloved, now are we the sons of God; and 
it doth not yet appear what we shall be; but we know 
that, when He shall appear, we shall be like Him; for we 
shall see Him as He is." 

(5) Give us this day Our Daily Bread. — The Greek 
word epiousion that is translated "daily;'' in the texts 
appears nowhere else in Greek literature. Christ seems 
to have coined it to aid in the expression of his thought. 
It is composed of the particle epi and the noun ousia. 
This noun is translated in Luke 15:12-13, by the words 
"goods" and "Substance." Epi in compound words is 
a particle of intensification. The idea of the prayer then 
is for an abundant supply to all our wants. Epiousion is 
broad enough in its signification to cover all the needs of 



428 PRINCIPLES OF ALATHIASIS. 

man, both physical and spiritual. The root ousia itself is 
used in the passage in Luke above referred to, as synono- 
mous with "living; " i.e. means of livelihood. The Greek 
word bios that is there translated "living" ordinarily 
means life. Epionsia, therefore, by reason of its intensi- 
fication must mean all that pertains to life; and hence 
includes spiritual as well as physical well-being. The 
prayer then involves four thoughts: abundant food; ( I ) 
for the body; (2) for the intellect, or for thought; (3) for 
the sensibilities — may we love God and our fellowmen; 
(4) for the will. Give us work to do. Christ's meat was 
to do the will of God. 

The sacred writers delighted to symbolize spiritual 
food by food for the body. The following are some of the 
choicest gems on this subject: 

" I have eaten my honeycomb with my honey; I have 
drunk my wine with my milk; eat, O friends; drink, yea, 
drink, abundantly, O beloved." 

"I am the bread of life; he that cometh unto me shall 
never hunger; and he that believeth on me shall never 
thirst/' 

"And the Spirit and the bride say, come. And let 
him that heareth say, come. And let him that is athirst, 
come; and whosoever will, let him take the waters of life 
freely." 

This day. The Greek word that is translated, this 
day in this text, is the adverb semeron, which means today, 
now. It brings out strongly the idea of present salvation, 
discussed in a former chapter. Yesterday's necessities 
are forever gone. The only relation we have to them is 
that of thankfulness for the past mercy and grace of God. 
We do not need to be fed tomorrow; for it is not here yet. 
In the living present, we can enjoy the blessings of God. 
The past is only a remembrance. The future is only a 
hope. Now is the accepted time. Now is the day of sal- 
vation. 

The Scriptures, however, do not encourage improvi- 
dence. On the contrary, both nature and revelation teach 



PUBLIC AND PRIVATE DEVOTION. 4*9 

that we should make provision for the future. The apos- 
tolic method of supporting the church was: ''Let every 
one of you lay by him in store, as God hath prospered 
him." If we should lay by in store for the church, surely 
we should also for the family. The apostle Paul thought 
it was barbarous to do otherwise; and commands us to be 
dilligent in business. If seed is not stored away and thus 
preserved, how can a crop be sown and planted? Our 
granaries, elevators and warehouses are the glory of our 
Christian civilization. Contrast it with the improvidence 
of the red man who lives from hand to mouth. 

Christ expressly commands us to lay up treasures; but 
in heaven rather than upon earth; which, as we have seen 
means to dedicate them to God. The accumulation of 
property is right; if we do so as the trustee of the Divine 
Being from whom it comes. And if we are not faithful 
to the trust, the parable of the ten talents clearly shows 
that it will be taken from us. 

The command in the context ( Matthew 6:3 1 ): li Take 
no thought"' for food, drink and clothing, is such an 
imperfect translation, as to be misleading. The idea that 
we should be thoughtless or improvident is not in the ori- 
ginal. The Greek word merimnao denotes anxiety or dis- 
tress of mind. Hence Christ merely meant to say that 
we should take no anxious thought concerning the future. 

Avoid carking care, that comes from borrowing 
trouble. Sufficient unto the day is the evil thereof. 

(6 ) Forgive I J s Our Debts, As We Forgive Our Debtors. 
— The context shows (v. 14) that the debts here referred 
to are those that arise from transgression, or ex delicti ; 
and not ex eomtraetu. It is the farthest from the meaning 
of this text, to say that a money lender must cancel his 
notes and mortgages before he can be forgiven. The 
principles of charity, mercy and sacrifice in business rela- 
tions have already been discussed. But in relation to 
sin, Christ plainly teaches that if we are unforgiving, we 
ourselves will not be forgiven. We have seen, however, 
in a former chapter that there is no unforgiveness in 



4 3 o PRINCIPLES OF A LA THIA SIS. 

God. And hence this text must be explained, that if we 
are unwilling to forgive, God will not grant us faith or 
power to see the forgiveness in the Divine nature; and 
thus under the law of faith we will stand unforgiven de 
jure. When by faith we awake to the fact that there is 
no unforgiveness in the Divine heart, we become like 
Him, and enjoy the blessing of forgiving and being for- 
given — the two states being practically a coetaneous work 
of faith. 

(7) Lead Us Not Into Temptation.. — There are two 
ways in which this prayer can be answered: (1) By 
the grace of prevention as explained in a former chapter. 
God can and in many cases does keep us from being 
tempted. But ( 2 ) to some extent every man must be 
tried, some more and some less, according to the various 
purposes of God in each case. Hence this prayer is often 
answered by giving us power to stand temptation — to go 
through it unscathed; or if we fall, to rise again, by 
faith in Divine forgiveness; and go on our way, wiser and 
stronger than we were before. In speaking of salvation 
in the hour of temptation the apostle Paul says: " God is 
faithful, who will not suffer you to be tempted above that 
ye are able; but will, with the temptation also make a 
way to escape that ye may be able to bear it." 

And the apostle James says: " My brethren count it 
all joy when ye fall into divers temptations; knowing that 
the trying of your faith worketh patience." 

Passages such as these clearly show that the prayer 
not to be led into temptation may be answered equiva- 
lent ly ; i. e. if we are led or fall into temptation, by 
giving power to pass through the ordeal. In all these 
trials God is able to and often does bring us off more than 
conqueror. 

(8) Deliver Us From Evil. — There seems to be no way 
in which this prayer can be answered execept through 
the panagathic doctrine of the apostle Paul, that all 
things work together for good to them that love God. 
As already shown, while we are in such a state of love, 



PUBLIC AND PRIVATE DEVOTION. 431 

we can utilize all things; including the diabolos, his 
angels and his children. But mark! It is only to those 
that are in a state of obedience, that no evil comes; for 
we are not in a state of love when we disobey. Past 
disobedience, however, should not discourage us. Let 
us repent and walk in love just now; and no evil can 
betide us, while the spirit of obedience is in our hearts. 

" He that is born of God keepeth himself (through 
Divine grace) and that wicked one {ho poneros — the same 
word in the Lord's prayer under consideration, meaning 
wickedness or evil) does not touch [aptetai — adhere — 
fasten to) him." If an evil propensity arises in the heart 
of such an one, he promptly discerns it and washes it 
away by turning his imagination to the blood flowing on 
the cross of Christ. 

(9) Why We SJiould Pray. — In the closing para- 
graph our Lord assigns three reasons why we should 
pray: 

( 1 ) For Thine is the Kingdom. — The fact that God 
is an eternal King is a good reason why we should desire 
the prosperity of his kingdom and that his name be re- 
vered. To do the will of Him, in whom infinite majesty 
resides, should be, not only a filial but a loyal delight. 

(2) And the Power. — How idle it is to pray if our 
God has no power. Such worship is as vain as feticism. 

In the establishment of true worship, Christ attached 
great importance to faith in the power of God, More 
than once He inquired: "Believe ye that I am able to 
do this?" This question is addressed by the Searcher of 
hearts to every true worshiper. Let us then have confi- 
dence to say: " For thine is the power." The fact that 
God can do great things for us, is a good reason for 
coming to Him. All honorable intelligences, so far as 
we have any knowledge, are helpfully inclined and dis- 
posed to heed all rational requests so far as they are 
able. And we have no reason to think that God is less 
benevolent than his creatures. 

(3) And the Glory — The Greek word doxa is a gen- 



432 PRINCIPLES OF ALATHIASIS. 

eric term, embracing all that is meant by the terms glory, 
honor, dignity and praise. 

God is the source of all power and excellence and 
should be praised, honored and worshipped as the God 
of all glory. There is no glorious thing or event in this 
world but what God is of its essence. He is there man- 
ifesting his exccelence. The Psalmist had this thought 
in view when he said: "The heavens declare the glory 
of God, and the firmament showeth his handiwork. Day 
unto day uttereth speech, and night unto night showeth 
knowledge. " 

When all nature is thus vocal with the praise of God, 
how fitly spoken is this doxological peroration, " Arid the 
glory" — not fleeting or evanescent, but eternal. 

Let us then magnify the name of God, and harbor the 
spirit of praise and thanksgiving. "Be careful {merim- 
nao — anxious) for nothing; but in everything, by prayer 
and supplication, with thanksgivings let yur requests be 
made known unto God." (Phil. 4:6.) 

God will abundantly pour out this spirit upon us, if we 
ask him in the words of the prophet: " Beauty for ashes, 
the oil of joy for mourning and the garment of praise for 
for the spirit of heaviness. " 

The glory of God! Spirit of adoration come! 
Breathe upon us the exalted sentiment of the apostle 
Paul: " Now unto the King, eternal, immortal, invisible, 
the only wise God, be honor and glory forever and ever. 
Amen. " 



CHAPTER XLIL 



THE SIXTH CHAPTER OF MATTHEW CON- 
CLUDED. 



FA S TING— DO UBLEMINDEDNESS— THE S TUD Y 
OF NATURE— OUR DIVINE TRUSTEESHIP. 



Sec. 24.1. Fasting not Essential. — "Moreover, when 
ye fast, be not as the hypocrites, of a sad countenance; 
for they disfigure their faces, that they may appear unto 
men to fast. Verily I say unto you, They have their 
reward. 

"But thou, when thou fastest, anoint thy head, and 
wash thy face; 

That thou appear not unto men to fast, but unto thy 
Father which is in secret, and thy Father, which seeth in 
secret, shall reward thee openly." 

Fasting" was a Jewish practice, for religious purposes. 
And there can be no doubt that as a mere matter of 
hygiene, regardless of any especial religious significance, 
it is wise sometimes to fast moderately. But, as a relig- 
ious ordinance it has fallen into disuse in the Christian 
church; and properly so; for neither Christ nor his apostles 
ever commanded us to fast. It is true that in the text 
Christ says, il when ye fast". But He seems to allude to 
this custom more to puncture the pharisaical spirit of 
ostentation than to enjoin this practice, as a religious ordi- 
nance. 

During the Judaic or pre-apostolic age, when God was 

27 



434 PRINCIPLES OF ALATHIASIS. 

manifesting his majesty and vindicating his sovereignty, 
the practice of fasting seems to have grown up, out of the 
idea of penalty, which is essentially incident to law. The 
world was being educated to the necessity of expiation or 
atonement for broken law. Fasting was therefore a 
species of penance; and was adapted along with many 
other Jewish practices devised to mitigate or obviate 
Divine wrath. 

But the cross of Christ does away with the necessity 
for these things. So far as the demands of a broken law 
are concerned, we are not required now, to mourn, sit in 
sackcloth and ashes and fast. Christ has done all this for 
us. 

Instead, therefore, of teaching his disciples to fast, 
Christ seems to have taught them otherwise. For they 
did not fast, and certain of John's disciples, noticing it, 
came to Christ and said: " Why do we and the pharisees 
fast oft, but thy disciples fast 7iot/ ,} And Jesus said unto 
them: " Can the children of the bride chamber mourn, 
as long as the bridegroom is w T ith them? But the days 
will come when the bridegroom shall be taken from them 
and then shall they fast. " 

In this figure, the church is the bride, and Christ is the 
bridegroom. During the wedding festivities, there is 
mirth, joy and feasting. And so by analogy, He did not 
desire his disciples to fast while He was with them. " But 
when the bridegroom shall be taken from them, then shall 
they fast." That is to say during the interval between 
his crucifixion and resurrection, they would be sad, deso- 
late and cast down. " I will smite the shepherd and 
scatter the flock. " The famished condition of the lost 
sheep will give an idea of the condition of the disciples 
during those days of shattered hopes. No Jewish fast, 
with saskcloth and ashes could equal it. 

But on the resurrection morn the bridegroom returned, 
and by his spirit has been with the church ever since the 
day of pentecost. The eternal festivity has commenced. 
There is therefore no need of fasting and mourning in 



FASTING— DOUBLEMINDEDNESS. 435 

sackcloth and ashes. "Behold, the tabernacle of God is 
with men, and He will dwell with them, and they shall be 
his people, and God Himself shall be with them, and be 
their God. 

1 ' And God shall wipe away all tears from their eyes;and 
there shall be no more death, neither sorrow, nor crying, 
neither shall there be any more pain; for the former 
things are passed away." 

The prophetic eye of Isaiah beheld this glorious 
change from Judaism to Christianity and tells us the kind 
of fast that is acceptable to God in the new era: 

"Is it such a fast that I have chosen? a day for man 
to afflict his soul? is it to bow down his head as a bulrush 
and to spread sackcloth and ashes under him? wilt thou 
call this a fast and an acceptable day to the Lord? 

"Is not this the fast that I have chosen? to lose the 
bands of wickedness, to undo the heavy burdens, and to 
let the oppressed go free, and that ye brake every yoke? 
"Is it not to deal thy bread to the hungry, and that 
thou bring the poor that are cast out to thy house? when 
thou seest the naked that thou cover him? and that thou 
hide not thyself from thine own flesh? 

Then shall thy light break forth as the morning, and 
thine health shall spring forth speedily ; and thy right- 
eousness shall go before thee; the glory of the Lord shall 
be thy reward. 

" Then shall thou call, and the Lord shall answer; thou 
shall cry and he shall say, Here I am. If thou take away 
from the midst of thee the yoke, the putting forth of the 
finger, and speaking vanity. 

"And if thou draw out thy soul to the hungry, and 
satisfy the afflicted soul; then shall thy light rise in 
obscurity, and thy darkness be as the noonday; 

1 ' And the Lord shall guide thee continually, and satisfy 
thy soul in drought and make fat thy bones; and thou 
shalt be like a watered garden, and like a spring of water, 
whose waters fail not." 

Sec. 24.2. Doublemindedness. — "The light of the 



436 PRINCIPLES OF ALATH1AS1S. 

body is the eye; if therefore thine eye be single, thy 
whole body shall be full of light; 

"But if thine eye be evil, thy whole body shall be full 
of darkness. If therefore the light that is in thee, be 
darkness, how great is that darkness! 

"No man can serve two masters; for he will either 
hate the one and love other; or else he will hold to the 
one and despise the other. Ye cannot serve God and 
mammon. " 

The thought in these figures of speech is the ruin of 
doublemindedness. We have already dealt with this 
subject as to matters of faith. And have seen that there 
can be no progress in faith-knowledge, except by forming 
convictions, and adhering to them, until they are shown 
to be wrong. The man that does not do this has not the 
single eye. He gropes in darkness, and his life is full of 
inconsistency. He thinks evil. For he lacks the power 
to attain unto panagathism. This only comes to those 
whose faith, has led them to Jesus Christ — the light of the 
world. Those who are enlightened by his Holy Spirit, 
working through the Divine word are saved from pessi- 
mism. The)' are full of light and find goodness everywhere. 

Doublemindedness of the will, however is worse than 
instability in faith. To serve two masters is impossible. 
There must be but one supreme will. If we undertake 
to obey God, ^nd at the same time heed the maxims of 
the ungodly, collisions and wrecks must occur. The 
same line of railway cannot have two train dispatchers. 
Neither can the highway of holiness be governed by any- 
one but God. Let us then heed only the dispatches in 
the Divine word. "Wherewithal shall a young man 
cleanse his way? By taking heed thereto according to 
thy word." "This is my beloved Son; hear Him." 

See. 24.3. The Study of Nature. — " Take no thought, 
for your life, what ye shall eat, or what ye shall drink; 
nor yet for your body what ye shall put on. Is not the 
life more than meat, and the body than raiment? 



THE STUDY OF NATURE. 437 

" Behold the fowls of the air; for they sow not, neither 
do they reap, nor gather into barns; yet your Heavenly 
Father feedeth them. Are ye not much better than 
they? 

"Which of you by taking thought, can add one meas- 
ure unto his age? 

"And why take ye thought for raiment? Consider 
the lillies of the field, how they grow; they toil not, 
neither do they spin. 

"And yet I say unto you, that even Solomon in all 
his glory was not arrayed like one of these. 

"Wherefore, if God so clothe the grass of the field, 
which to-day is and to-morrow is cast into the oven, shall 
He not much more clothe you, O ye of little faith? 

"Therefore, take no thought, saying, Wliat shall we 
eat? or what shall we drink? or, Wherewithal shall we be 
clothed? 

" (For after all these things do the Gentiles seek) for 
your Heavenly Father knoweth that ye have need of all 
these things" • 

Littleness or weakness of faith exists on account of 
absence of reflection. This passage seems, therefore, 
designed to teach us at least incidentally that faith can 
be strengthened by meditation upon the doings of God, 
as manifested in the phenomena about us. 

In teaching us how to strengthen our faith, Christ 
seems to take the subject of unreasonable anxiety as an 
example, and argues as follows: ( 1 ) The fowls of the 
air are fed, although they are improvident. Is there not 
greater reason why the provident children of God will be 
cared for? ( 2 ) Anxiety will not in the least add to our 
age. We know not what will be on the morrow; why 
then should we worry about that which is beyond our con- 
trol? ( 3 ) The lillies, without effort on their part, are 
arrayed in marvelous beauty. Cannot God adorn us also? 
O, ye of little faith, strengthen your confidence, by illus- 
trations such as these that everywhere abound. Ye are 
of more value than many sparrows. And God is so inti- 



438 PRINCIPLES OF ALATHIASIS. 

mately acquainted with you as to number the hairs of 
your head. "Is not the life more than meat and the 
body more than raiment?" 

"Behold, the Lord's hand is not shortened, that it 
cannot save neither is his ear heavy, that it cannot hear." 
Have faith then, in God; and believe in me. Trust me. 
I am with you always, either in my own proper person, or 
by the omnipresent spirit, that is associated with me in a 
mysterious agency. Anxiety about your future, when 
you are in such blessed company is unreasonable. It is 
most dishonoring distrust of your unseen Divine friends. 
Do your part and God and his ministering angels will do 
their part. 

Sec. 24.4. Our Divine Trusteeship. — "Seek ye first 
the kingdom of God, and his righteousness; and all these 
things shall be added unto you." We bring nothing into 
this world and can take nothing out of it. The tenure of 
our earthly possessions is precarious. We may be required 
to surrender it at any moment. But if one seeks the king- 
dom of heaven; i. e. by faith considers all that he has and 
is, as belonging to the Divine King, then in a sense he 
becomes a trustee of whatever power he may possess, and 
God, the Cestuy que trust. Then two things will follow if 
he is faithful to the trust. ( 1 ) It will increase. Greater 
power will be given the trustee. "These things shall 
be added unto you." 

Consider how railway companies make commodious 
cars and stations and adorn them. This is done it is true 
for the glory of the company; but the agents get the 
benefit of these things, They contribute to their com- 
fort and redound to their glory. Now, will not God also 
glorify the trust held in his behalf? And will not the 
trustee's position be far more honorable and desirable 
than if he held it for himself? Nothing can touch the God 
of glory, by faith, witnout becoming glorious! How 
radiant the humblest cottage may become, if there is 
faith enough there, to find the King of Glory, already in 



OUR DIVINE TRUSTEESHIP. 439 

its walls, waiting to be revealed with patience that pass- 
eth all understanding. 

( 2 ) And when the time comes to surrender the trust, 
in part, by the dissolution of this earthly tabernacle, the 
Divine Cestuy que trust will not suffer the trust to fail for 
want of a trustee. The work will be carried on. 
" Blessed are the dead which die in the Lord, from hence- 
forth: Yea saith the Spirit, that they may rest from 
their labors; for their works do follow them." 

One comfort in this trust relation is that it has a prom- 
ise for the support of those we love. "I have been 
young, and am old" says David; "yet have I not seen 
the righteous forsaken, nor his seed begging bread. He 
is ever merciful and lendeth; and his seed is blessed." 

How sweet is the thought that God loves us,. 
and his spirit follows us, on account of godly parents. 
Let us hasten then to transfer all that we have to 
that invisible King and become his stewards. We can 
enter into no business transaction that will be so impor- 
tant, both to ourselves and those that we love as this. 

Worldly Lusts. — In this connection let us note that a 
steward of Christ connot be worldly in spirit, in the 
scriptural meaning of that term. Worldliness as used 
by the sacred writers denotes the condition of the athe- 
istic spirit that has no faith-knowledge of any world but 
this. 

But one who by faith becomes a steward of the risen 
Christ, is not limited to the terrestrial. His conduct, 
purposes and aspirations are modified by his celestial 
relations. The atheist works for himself. The Christian 
works for his Divine Master. These two then, while 
engaged in the same act, for instance, the acquisition of 
wealth, are animated by a different spirit. The one is 
worldly; i. e. his work relates to this world. The other 
is spiritual; i. e. his work relates to the invisible Christ in 
the spirit-world. 

It must be admitted, however, that many Christians 
are afflicted with quasi-worldliness. They believe in the 



44Q PRINCIPLES OF ALATHIASIS. 

existence of God, but do not fully trust Him. They 
work for Him, but not with Him. In their works for 
the Master, they have regard only to the reward in the 
life to come. But they do not work with Him, in the 
sense of counting on his Divine assistance or reward in 
this life. They do not feel sure of the fatherly care of 
God and his daily superintendence, either through general 
or special providence; and as to the latter they are so 
skeptical as to be almost as weak as atheists. 

If a Christian believes that he is left in this world to 
shift for himself and that he need not expect Divine 
assistance, he soon learns to consider himself, the archi- 
tect of his own fortune, and soon exhibits in his conduct 
the spirit of the worldling, who works for himself and not 
for another. But the truly godly spirit works for and 
with God by faith, and is, therefore, unworldly. He has 
what is called repentance ( metanoia — the beyond knowl- 
edge). By faith he knows the power, love and help 
beyond this visible world, available, if he will harmonize 
himself with the Divine spirit revealed in Christ. He 
believes the Scriptures that declare that "godliness is 
profitable having the promise of the life that now is, and 
of that which is to come." — I Tim. 4:8. 



CHAPTER XL///. 

THE SERMON ON THE 3/0 INT CONCLUDED. 
THE SEVENTH CHAPTER OF MATTHEW. 



CONDEMN NOT— THE NEC ESS /TV OF PREP- 
ARATION FOR CHRISTIAN WORK—CENSORI- 

OUSNESS AND HYPOCR/CY CORRELATED— 

ADAPT A T/ON A SK/NG, SEEK/NG A ND 

KNOCK/NG— THE GOLDEN R I EE—SA L J r A - 
T/ON BY FAITH— THE IMPORTANCE OF 
GOOD WORKS. 



Sec. 2/fj. — Condemn Not. — "Judge not, that ye be 
not judged. For with what judgment ye judge, ye shall 
be judged; and with what measure ye mete, it shall be 
measured to you again." We have already discussed the 
subject of criminal jurisprudence, to some extent, in other 
connections. It is designed, however, in this section, to 
call more particular attention to the relation of the cross 
of Christ to this subject. 

Christianity does not take away from us the power to 
discern sin, evil and guilt. But the penalty is of the 
essence of the law. And the thing we should avoid is the 
assessment of the penalty. For it is the nature of Divine 
justice, to measure to us as we measure to others. But 
at this point, we meet one of the most striking paradoxes 
that Christianity presents. The cross of Christ enables a 
Christian to judge otJiers and at the same time be saved 
himself. For on the cross, Christ vicariously met the 
penalty of the sin of the world, wherever the Divine sac- 
rifice is received by faith. An intelligent Christian, there- 



442 PRINCIPLES OF ALATHIASIS. 

fore, has no fear of condemnation. For Christ by his own 
blood has extracted the sting from the law so far as the 
believer is concerned. And hence, when a Christian, 
condemns some unbeliever to his just deserts he does not 
thereby expose himself to danger; neither does he abro- 
gate the law. The cross both vindicates the law and 
saves the Christian from the law of measurement, notwith- 
standing his condemnation of the sinner. But by the time 
we attain to the knowledge of Christ, sufficient to enable 
us to make this distinction, we become so embued with 
the spirit of Christ that we have no sympathy for the 
purely penal idea. We turn from lex talionis, as of the 
essence of Judaism, to salvation, as of the essence of 
Christianity. And we use no more of justice than 
is necessary to correct and reform the wrong-doer. 
The burden of Christianity to sinners is; " Neither do I 
condemn thee. Go and sin no more." (< Cease to do 
evil; learn to do well." " Turn ye. turn ye, why will ye 
die!" 

The word felon, is born of the penal idea; and should 
perish with it. To be branded with felony, is like the 
mark of Cain in our modern civilization. And if our peni- 
tentiaries are converted into houses of correction, the dis- 
tinction sought to be made by the introduction of the 
felonious idea in our jurisprudence will disappear. For, 
there will be no necessity for grading offences where the 
design is to reform all offenders both great and small. 

Our Judaized system of criminal jurisprudence presents 
a curious paradox. The greater the offence, the less is 
the contempt for the criminal. If a man commits petty 
larceny — a mere jail offence, like stealing a sheep, he is 
an object of contempt — a mere sheep thief. But if he 
commits a felony, like murder, arson or burglary, he is an 
important criminal. His trial is considered an important 
criminal proceeding. The court, attorneys and jury feel 
the dignity of their respective positions in the trial. The 
reason of this is, that the severity of the penalty makes 
the case important to the accused; and thus importance 



CONDEMN NOT. 443 

passes by reflection, upon all that are connected with the 
case. 

But when the penal idea is displaced by that of 
reform and salvation of law-breakers, then all both great 
and small, will be classed together; and be discharged 
when they bring forth fruits meet for repentance. The 
spectacle of lionizing the higher grade of criminals, will 
disappear. The greatness of the penalty will no longer 
make them great. They simply go like fools to the cor- 
rection of the stocks; and remain there until the spirit of 
wisdom has in fact, taken possession of them. Some 
like incurable maniacs, may never reform. But their 
detention in such cases, has in it no more of the elements 
of condemnation, than the confinement of a lunatic. 

To sum up the whole matter of dealing with crimi- 
nals, enough has been said to show, that it is purely a 
question of purpose. If lex talionis is the design, we 
miss the spirit of Christ. Any other purpose seems to be 
admissible, according to to the circumstances of the case. 
And the best purpose is that of reformation and salvation, 
where there is any ground to hope that the criminal may 
be corrected. 

As to the proper Disposition of Incurables. — The 
number of the incorrigibly criminal and the incurably 
insane, is increasing. Their support is a burden to the 
state. And the question arises as to what should be 
done with them? The answer seems to be that, where, 
after full proof and repeated trials, it is found that a 
criminal or insane person has passed beyond the hope of 
recovery, the body politic has the right to exterminate 
him, so far at least as this life is concerned. They are no 
longer human beings. They are to all intents and pur- 
poses, beasts. And there is no more reason, for their 
continued existence, than there is for that of beasts of 
prey. 

What useful purpose can be subserved by keeping the 
homicidal maniac, chained in his cell for life? Would it 
not be better for him to die? And so, if a man supposed 



444 PRINCIPLES OF ALATHIASIS. 

to be sane, is hopelessly criminal, why should he not die? 

Sec. 24.6. The Necessity of Preparation for Chris- 
tian Work. — " And why beholdest thou the mote that is 
in thy brother's eye, but considerest not the beam that is 
in thine own eye? 

" Or how wouldst thou say to thy brother: ' Let me 
pull out the mote out of thine eye'; and, behold a beam 
is in thine own eye?" 

It is apparent from what has been said in the last sec- 
tion, that the work of reforming others is exceedingly 
important, requiring skill, dilligence and a sound mind. 
The preacher of the gospel, must therefore study those 
things that hinder or impede such work. To illustrate: 
He must learn not to worry about the chip that he sees 
in his neighbor's yard, so long as there is a beam disfigur- 
ing his own landscape. When his own yard is cleaned 
up, then he may ask his neighbor, how his eyes can toler- 
ate the sight of a splinter or chip on his lawn. 

The apostle Paul uses another illustration when he 
enjoins us to have our feet "shod with the preparation of 
the gospel of peace." To bring men into a state of 
reform and reconciliation with God, requires preparation 
in the gospel. The preacher must know how to handle 
it. To minister to a mind or heart diseased, is a great 
art. To diagnose the spiritual trouble and apply the 
Scriptures aptly, demands skill. 

Christ enforces this truth, in the parable: "Can the 
blind lead the blind?" In commenting upon this passage, 
Dr. Adam Clarke most ably says: "This appears to 
have been a general proverb, and to signify that a man 
cannot teach, what he does not understand. This is 
strictly true in spiritual matters. A man who is not illu- 
minated from above, is utterly incapable of judging 
concerning spiritual things; and wholly unfit to be a 
guide to others. Is it possible that a person who is 
enveloped with the thickest darkness, should dare either 
to judge of the state of others, or attempt to lead them 
in that path of which he is wholly ignorant? If he does, 



PREPARATION FOR CHRISTIAN WORK. 445 

must not his judgment be rashness, and his teaching folly? 
and does he not endanger his own soul, and run the risk 
of falling into the ditch of perdition himself, together 
with the unhappy objects of his religious instruction? " 

This process of preparation is largely one of experi- 
ence. Unless we have an experimental knowledge of 
Christianity, we cannot teach it. Mere theorizing will 
not do. The Psalmist appreciated this fact when he said: 

"Create in me a clean heart, God; and renew a 
right spirit within me. 

" Cast me not away from thy presence; and take not 
thy Holy Spirit from me. 

"Restore unto me the joy of thy salvation; and uphold 
me with thy free Spirit: 

"Then will I teach transgressors thy ways; and sinners 
shall be converted unto thee." 

We find here six things that are regarded as essential 
to converting power in a preacher: (i) Holiness; (2) 
Love of the right; (3) Consciousness of the Divine pres- 
ence, through faith in his omnipresence; (4) The indwell- 
ing of the spirit of holiness, by faith in an omnipresent 
Holy Spirit; ( 5 ) Joy in consciousness of salvation; and (6) 
The sense of freedom or glorious liberty of the children of 
God. 

There can be no doubt that if these things abound in 
us, we will be able to point many sinners successfully, to 
the Lamb of God that taketh away the sin of the world. 
In looking at Him, they will see their own motes and 
cast them out. And about all we can do in reforming 
others is to show men their own spiritual condition as 
compared with the character of Christ. And then they 
must cultivate as best they can the qualities He possessed. 
" The disciple is not above his master; but every one that 
is perfect ( katartismenos — prepared — fitted — put in order ) 
shall be as his Master." 

Finally; The preacher of the gospel should be gentle. 
This quality of gentleness is often overlooked, in the 



446 PRINCIPLES OF ALATHIASIS. 

teaching of truth. But the wise teacher will heed the 
language of the apostle Paul to Timothy: 

"The servant of the Lord must not strive; but be 
gentle unto all men, apt to teach, patient: In meekness 
instructing those that oppose themselves; if God per- 
adventure will give them repentance to the acknowledg- 
ing of the truth. " 

Sec. 24.J. C ensor iousness and Hypocricy Correlated. — 
"Thou hypocrite, first cast out the beam out of thine own 
eye; and then shalt thou see clearly to cast out the mote 
out of thy brother's eye." 

Hypocrites, as a rule, are addicted to censure. They 
are given to fault-finding and are severe in making 
remarks on others. And they are as guilty as the ones 
they condemn." Therefore, thou art inexcusable, O man, 
whosoever thou art that judgest; for wherein thou judgest 
another, thou condemnest thyself; for thou that judgest, 
doest the same things." According to this Scripture we 
may consider it a settled rule that the censorious are as 
guilty as the objects of their censure; and are essentially 
hypocritical; for they say one thing and do another. 

Surely the hypocrite should reform himself, before he 
begins to reform others. The vice of censure consists in 
the innate love of finding fault. It is a species of self- 
exaltation over the alleged delinquent; and very fre- 
quently the fault is exaggerated; or spoken of wantonly 
and recklessly and without accuracy. If we would be 
healed of this deceitful disposition, let us learn to speak 
the truth in love. That is to say, let us not discuss one 
another's faults, except for a good purpose, such as to 
reform the wrong-doer; or, as an example in teaching or 
warning others against the quality condemned. 

Sec. 24B, Adaptation. — " Give not that which is holy 
unto the dogs neither cast your pearls before swine, lest 
they trample them under their feet, and turn again and 
rend you." The lesson in these figures of speech, seems 
to be the adaptation of means to ends. We should study 
the fitness of things. The survival of the fittest \i written, 



ASKING— SEEKING— KNOCKING. 447 

both in nature and revelation. " A word' fitly spoken is 
like apples of gold in pictures of silver." 

Dogs cannot appreciate holy things, nor swine, pearls. 
How incongruous then, it is to give them such things. 
This incongruity is referred to by Solomon, when he says: 
■" As a jewel of gold in a swine's snout, so is a fair woman, 
which is without discretion." But on the other hand, he 
speaks of wise reproof upon an obedient ear as like an 
ornament of fine gold. 

There is a time to keep silence, and a time to speak. 
The man is rarely endowed, who knows at all times when 
to speak. And who can always discern both what and how 
to speak 

It undoubtedly requires the greatest sagacity to say 
and do the right thing at the right time. And yet all 
this is involved in the lessons taught in the text. 

If we set our energies in this direction, and pray for 
the grace of Divine light, we will acquire skill rapidly, 
and will generally be able to see and do that which is 
proper. The Lord will send upon us the spirit of 
propriety, if we ask it. 

Sec. 249. Asking — Seeking — Knocking. — "Ask, and 
it shall be given you, seek and ye shall find; knock, and 
it shall be opened unto you. " "For every one that asketh 
receiveth; and he that seeketh, findeth; and to him that 
knocketh, it shall be opened." 

In this passage, Christ returns to the object of prayer, 
apparently having in mind its paramount importance. 
Hotv and why we should pray, He has already explained. 
He now reasons of the answer to prayer, and suggests 
three phases of human experience, illustrative of the sub- 
ject. We will discuss them in the order presented in the 
text. 

(1) Asking. — "What man is there of you, whom if 
his son ask bread, will he give him a stone? or if he ask a 
fish, will he give him a serpent? 

" If ye then, being evil, know how to give good gifts 
unto your children, how much more shall your Father, 



448 PRINCIPLES OF ALATHIASIS 

which is in heaven give good things to them that ask 
Him." 

Unanswerable logic! If God has implanted in sinful 
men a natural affection that prompts them to heed the 
requests of their children, will not the sinless Father hear 
them who come to Him in the name of his Fat he r hood and 
ask Him for good gifts, as a child asks a father? Most 
assuredly, He will! 

But here the thought should be repeated that this is 
not a promise that we will always receive the specific 
thing asked for. It is simply a statement of the general 
truth that we will receive something. God will never turn 
us away empty handed. " He that asket/i, receiveth." 
And it should be further noted, that it is not the mere 
formal asking that prevails; but the entering into the filial 
relation by faith. This state is best described by the 
term regeneration. When we are born again, and awaken 
to the existence of the Father of Spirits, we ask and 
recive from Him, all that is best for us, as naturally as a 
child is supported in its father's house. 

(2) Seeking. — The command to seek, implies that 
there is something to be found. To what object of search 
does Christ refer? The context shows that eternal life is 
the thing he would have us find. And He tells us that 
few there be that find the gate that leads to life. 

This gate then, is the thing to be sought. It is a 
straight gate. It is narrowed down to one man — Jesus 
Christ — "the way, the truth, the life." 

Few there be that fi?id it.. And yet there are multi- 
tudes of Christian converts. The most of them, however, 
did not seek and find Christ. He came to seek and save 
that which was lost and found them. He found the 
apostle Paul, when he was making havoc with the church, 
and took him, as it were, by storm. 

A man, however, that seeks Christ is the more reason- 
able; and consequently the more blessed. And sooner or 
later he finds that Christ is a verity — a precious discovery, 
more valuable than gold. 



KNOCKING. 449 

The eye of the Lord is upon the man that is seeking 
the truth; and He will see to it, that the seeker shall find 
the truth — even the risen Christ, the center and soul of 
all things. 

"Seek ye the Lord, while He may be found; call upon 
Him while He is near." 

"And ye shall seek Me and find Me, when ye shall 
search for Me with all your heart." 

Christ is the essence of all true religion. He is the 
breath of life come down from heaven. Many miss the 
truth revealed in Him and follow false prophets down to 
ruin, degradation and death. How broad is the road of 
false religion. How it abounds in the world to-day. 
"Beware of false prophets, which come to you in sheep's 
clothing, but inwardly they are ravening wolves. " 

But how shall we know the true Christ and his teach- 
ing from false Christs and false prophets? "Ye shall 
know them by their fruits. Do men gather grapes of 
thorns, or figs of thistles? 

"Even so, every good tree bringeth forth good fruit; 
but a corrupt tree bringeth forth evil fruit. 

" A good tree cannot bring forth evil fruit, neither 
can a corrupt tree bring forth good fruit. 

" Every tree that bringeth not forth good fruit is hewn 
down, and cast into the fire. 

" Wherefore by their fruits ye shall know them. " 

Faith in Christ bears its own specific fruits: Love, 
joy and peace, gentleness, meekness and temperance, 
goodness and fidelity. This tree of life grows in no 
other religious system. The presence or absence of 
these fruits, reveals the true or false teaching. "A good 
man out of the good treasure of his heart bringeth forth 
that which is good; and an evil'man out of the evil treas- 
ure of his heart bringeth forth that which is evil; for of 
the abundance of the heart his mouth speaketh." 

In practical Christianity, however, finding relates 
more particularly to Divine grace. This thought is pre- 
sented in Hebrews 4:16: "Let us therefore come boldly 

28 



45o PRINCIPLES OF ALATH1AS1S. 

unto the throne of grace, that we may obtain mercy and 
find grace to help in time of need." 

Favor with God then is a thing not so much to be 
earned as to be found ; like one who discovers a mine of 
precious metal or valuable mineral deposit. Sometimes 
the seeker of gold fails to find it. But he that per- 
severingly seeks Divine grace never fails. It is at hand 
to be found of every man that would drink of the invisible 
well of life. 

In sections 82 and 198 we have seen that the Divine 
plan is that we should grow in grace and that the mercy 
of God can accelerate this growth. It is equally true, as 
stated in the text above quoted, that we need Divine 
mercy to help us to first find his grace, before we can 
begin to grow in it. The phrase "grace, mercy and peace " 
so often occurs in the Scriptures, that these ideas must 
be correlated. We should, therefore first be at peace 
with God and man, in order to find and properly grow 
in Divine grace. The knowledge of this truth is revealed 
to us through Divine mere}* and compassion. If then we 
would find grace and grow in it, let mercy and peace 
reign in our lives and as the days, months and years come 
and go, we will rejoice in grace expected and yet often 
surprisingly found. 

But as in seeking for mineral wealth and lost jewels 
more or less patience in the physical world is required, so 
in things spiritual the patient search for Divine truth and 
grace will be rewarded. And yet mercy can mitigate 
and modify the demands of patience; and hence our 
prayer should be: In patience remember mercy. The 
waiting involved in patience shall be shortened by this 
prayer. 

( 3 ) Knocking. — " Not every one that saith unto me, 
'Lord, Lord,' shall enter into the kingdom of heaven; 
but he that doeth the will of my Father, which is in 
heaven" 

A close analysis of the seventh chapter of Matthew 
will show that with one exception, hereafter noted, all 



THE GOLDEN RULE. 451 

that succeeds the seventh verse down to and including 
the twenty-first verse, is given in exposition of the sev- 
enth verse. We have already seen that from the eighth 
to the eleventh verse, is devoted to the subject of asking. 
And all from the thirteenth to the twentieth verse is 
devoted to the subject of seeking. We now come to the 
twenty-first verse, which will throw light upon what is 
meant by knocking. The text seems to allude to the 
custom of visiting and being entertained by friends. 
" Behold," says Christ, " I stand at the door and knock: 
if any man hear my voice, and open the door, 1 will come 
into him, and will sup with him and he with Me." Now 
of what does this Divine supper consist? "My meat," 
says Jesus, "is to do the will of Him that sent Me." 
And so, in the passage quoted ( Matthew 7:21) Christ 
alludes to this supper when He declared that only that 
one enters the kingdom, "that d'oeth the will of my 
Father which is in heaven." To knock then at the door 
of Divine grace is to purpose m our hearts to do the 
Divine will. It is a supper in which God delights and He 
invites us to visit Him; like as full grown children 
returned to the paternal roof; and in this Divine 
banqueting house, his banner over us is love. 

Sec. 2j0. The Golden Rule. — "Therefore all things 
whatsoever ye would that men should do to you, do ye 
even so to them: for this is the law and the prophets." 

As above suggested, this passage occurs in this 
chapter out of its order. The abstract of this sermon 
in Luke does not present the various subjects in exactly 
the same order in which they appear in Matthew. It is, 
therefore, not derogatory to the sacred text to point out 
the proper connection of the various topics discussed. 

This passage comes properly at the close, for it is the 
sum and substance of the gospel. It is another form of 
stating the truth set forth in Matthew 22:37-40: "Thou 
shalt love the Lord thy God with all thy heart, and with 
all thy soul, and with all thy mind. 

" This is the first and great commandment. 



452 PRINCIPLES OF AL ATM A SIS 

"And the second is like unto it, Thou shalt love thy 
neighbor as thyself. 

"On these two commandments, hang all the law and 
the prophets. " 

Things that are equal to the same things are equal to 
each other. So, if both the golden rule and the law of 
love are the substance of the law and prophets, it follows 
that they are equal to each other, and one and interchange- 
able. At first it seems singular that the word love 
nowhere appears in this remarkable sermon; especially so, 
when we consider that it fell from the lips of a being so 
full of Divine love to man. This may be due to the 
imperfect abstract of the sermon. Luke reports some 
things that Matthew left out. And Matthew gives us 
truths omitted by Luke. So that, we may conclude that 
neither of them, nor both together give a full report of 
the sermon. But be that as it may, the essence of love 
is set forth in all its fullness in this golden rule. The 
sermon gives us the substance of love if not the name. 
The man that has Divine love in his heart, will obey it. 
No other can observe it; nor has any desire to keep this 
precept either in spirit or letter. 

This rule however is the standard and test of love; 
and if at any time a child of God comes short of it, a 
remedy is at hand, by repentance and forgiveness, 
through the blood of Jesus Christ. 

Sec. 2ji. Salvation by Faith. — " Many will say unto 
me in that day, Lord, Lord, have we not prophesied in 
thy name? and in thy name have cast out devils? and in 
thy name have done many wonderful works? 

"And then will I profess unto them, I never knew you; 
depart from me, ye that work iniquity." 

It will not do for us in this world, nor in the world to 
come to plead our good works as a legal reason for Divine 
grace. We have all sinned and hence from the mere 
standpoint of our good works, Christ can well say, Depart 
from me, ye workers of iniquity. But if we come to Him, 
relying upon the atoning efficacy of his blood, by faith 



IMPORTANCE OF GOOD WORK'S. 453 

that it was shed for us, then He will not say that we must 
depart on account of our iniquity. Whether this subject 
was explained in this sermon, we do not know from the 
report given of it. But probably it was; for the reason 
that he knew that his entire sermon would fall to the 
ground unless his hearers had faith in him; and immedi- 
ately after his sermon ended, he began to honor faith by 
healing those that believed in him. and throughout his 
entire ministry, he taught its importance, declaring; 
" that whosoever believeth in him should not perish, but 
have everlasting life." 

The relation of faith to salvation is discussed in other 
connections; and the reader is referred to what is there 
said. It is only referred to here to supply the gap that 
seems to have been made in the record of this sermon. 
For, if we cannot be saved by our wonderful works, then 
salvation by faith is the only alternative. The faith, how- 
ever, results in good work as its fruit. As the tree, how- 
ever, is planted and nurtured for the sake of the fruit, let 
us bear fruit, lest the faith be taken away and we perish. 
If we keep the faith the works will proceed from it; as 
sure as a fruitful tree will bear fruit. The battle of the 
Christian in this world of probation is to keep the faith. 
The apostle Paul, in speaking of his triumph in this regard 
says: " I have fought a good fight, I have finished my 
course, I have kept the faith. " What a crown he has 
received! How his name is honored today throughout 
the civilized world. Now what saved this murderer of 
Stephen and persecutor of the church from oblivion or igno- 
miny. Not his good works; but his faith in Christ from 
which the good works sprang. Without the faith, his 
marvellous career would have been an impossibility. He 
determined to know nothing but Christ and him crucified. 
And that thought made him forever great; for it is a tree 
of life in the soul of him that receives it. 

Sec. 2j2. The Importance of Good Works. — "There- 
fore, whosoever heareth these sayings of mine, and doeth 



454 PRINCIPLES OF ALATHIASIS. 

them, I will liken him unto a wise man, which built his 
house upon a rock. 

"And the rain descended, and the floods came, and the 
winds blew, and beat upon that house; and it fell not for 
it was founded upon a rock. 

" And everyone that heareth these sayings of mine, 
and doeth them not, shall be likened unto a foolish man, 
which built his house upon the sand. 

"And the rain descended, and the floods came, and the 
winds blew and beat upon that house; and it fell; 
and great was the fall of it." 

Now what are these sayings that are of such trans- 
cendent importance. They are the three great things: 
Faith, Love and Good Works ; separable, it is true; and 
yet so correlated as to make it impossible to treat of one 
without more or less reference to the others. 

The subjects of faith and love are alluded to but not 
amplified in this sermom. The development of these sub- 
jects was reserved for the subsequent pages of the Divine 
record. It seems to have been the purpose of the Spirit 
of inspiration, working in the New Testament writers, to 
more particularly at the threshold of the sacred record, 
emphasize the gospel of doing; and hence that portion of 
the sermon relating to the exercise of the human will, or 
things that man should do or seek to be, was more fully 
preserved. 

Good works are the fruit of faith in and love for Christ. 
If we like this fruit, later on in the record, the subject of 
spiritual horticulture is opened to us, and we may there 
study the fibre of faith; and love — the sap, that gives life 
to the tree bearing this delicious fruit. 

If we have no taste for the Divine will portrayed in 
this sermon, if we will not obey the gospel from the 
heart, then we need and can proceed no further in the 
investigation of the mystery of the Divine life in the soul, 
through faith, working by love. 

In Part First of this work, therefore, we have treated 
of faith, and what generally should be our conceptions of 



IMPORTANCE OF GOOD WORKS. 455 

and relations to God. In Part Second, the subject of 
love has been discussed and many of its methods of 
manifestation. In this Part Third of this work, we 
have sought to go more into details of Christianity as 
applied to practical human life — the things we are to will 
and to do as the best means of Divine grace. 

What light this Divine sermon has thrown upon this 
branch of the subject! While not entering fully into the 
details of this life, it has done so, sufficiently to enable 
us to follow its methods and garner from the subsequent 
pages of the sacred record any other rules of life or 
conduct that we may need, 

But the general spirit of the gospel is presented in 
the abstracts of this sermon appearing in Matthew and 
Luke. How blessed is the assurance that he who obeys 
this gospel epitome shall be founded on a rock. Not that 
good works are the sole means of our salvation. Good 
works, it is true are the house in which we live. But 
faith is the foundation of the house. For without faith in 
Christ, we have no proper conception of what we should 
do and be. But without the house, the foundation will 
soon crumble away. And so, faith and good works recip- 
rocally support and strengthen each other; and faith is 
thus made perfect by works. The religious experience, 
resulting from a life of good works, increases the faith,, 
makes it more powerful, and stimulates the soul to still 
greater works. While then we are saved by faith, as the 
foundation saves the house, directly, yet the good works 
that preserve the faith are our indirect means of salva- 
tion. Let us have then, this saving faith in Christ. Let 
us increase and build upon it, by a life consecrated to the 
Divine will. These means of grace will bring us into 
favor with God and He will be a wall of salvation round 
about us, through faith in his saving power, Whatever 
power we have should be exercised for the sake of Him 
who gave it. Ability means work. Endowment means 
service. "Whosoever heareth these sayings of mine 
and docth them" is the one that shall stand. 



456 PRINCIPLES OF ALATHIASIS. 

"Be ye doers of the word, and not hearers only, 
deceiving your own selves. 

"For if any be a hearer of the word and not a doer, 
he is like unto a man beholding his natural face in the 
glass 

" For he beholdeth himself, and goeth his way, and 
straightway forgetteth what manner of man he was. 

" But whoso looketh into the perfect law of liberty, 
and continueth therein, he being not a forgetful hearer, 
but a doer of the work, this man shall be blessed in his 
deed." 



CHAPTER XLIV. 



THE PARABLES OF CHRIST. 



Section 2jj. Teaching by Parables. — "Without a 
parable spake He not." We have already seen the fertil- 
ity of the apostle Paul in detecting analogies between the 
celestial and terrestrial. But Christ was far more prolific. 
He resorted to parables continually, throughout his entire 
ministry. " Without a parable spake He not." He had 
but very little use for the things of this world, except to 
illustrate his spiritual truths. 

The method of teaching by parable, or its synonyms, 
analogy, allegory, apologue, and fable, has always been 
used by the best teachers. Sometimes the parable pre- 
sents the paradox of both concealing and teaching the 
thought of the teacher. Christ was required to explain 
to his disciples the parable of the sower, and the parable 
of the tares. The truth contained in those enigmas was 
thus concealed from his enemies; but when his friends 
received the explanation, their knowledge of truth was 
greatly increased. 

Another point in favor of this method of teaching is 
that it arouses and holds attention and stimulates inquiry. 
Mr. Lincoln seems to have generally resorted to this plan. 
He had an inexhaustible fund of anecdotes, with which 
he illustrated his positions, and his power over his aud- 
iences was phenomenal. 

The principle involved in the use of parables is that of 
object^ lessons. It is a method of proceeding from the 



458 PRINCIPLES OF ALATHIASIS. 

known to the unknown that is now commonly recognized 
to be the most useful. 

It is the purpose of the present chapter to examine 
some of the leading parables of Christ. Not only to learn 
the truth that He taught, but to learn how to use his 
method of teaching; for the subjects of parabolical teach- 
ing multiply ad infinitum. 

It should be noted in the use of a parable that it must 
present both a type and antitype. The ancient Jewish 
feast of the passover, involved a parable, in which the 
paschal lamb was the type and Christ was the antitype. 
So it should be remembered that in all the parables of 
Christ, the matter illustrated is the antitype. The thing 
by which the illustration is made is the type. 

And the type can never be on " all fours" with the 
antitype; for as shown in Sec. 40, if the two were alike 
in all respects, one could not be a type of the other. A 
lamb cannot be the type of another lamb. But w T hen 
things that are unlike, have points of resemblance, then a 
parable, allegory or analogy becomes possible. When, 
therefore, Christ uses the expression "the kingdom of 
heaven is like " this or that, He simply means to say that 
the thing referred to typifies the Divine kingdom in some 
one or more respects. And the secret in the exegesis of 
any given parable is to discern the points of resemblance 
between the type and its antitype. 

With this thought in view, let us proceed to the study 
of the leading parables, uttered subsequently to the Ser- 
mon on the Mount, having already considered the par- 
ables given in that sublime discourse. 

Sec. 2j/f. Outer Darkness. — "The children of the 
kingdom shall be cast out into outer darkness; there shall 
be weeping and gnashing of teeth." The type here 
referred to is that of a city, in which the law abiding are 
sleeping quietly, in the middle of the night, while in the 
alleys, back yards, and other unfrequented places the 
ruffians are quarrelling, the dogs are fighting an4 the 
phrissoing cats are wailing. This same thought is referred 



OUTER DARKNESS. 459 

to in the last chapter of Revelations: li Blessed are they 
that do his commandments, that they might have right to 
the tree of life, and may enter in through the gates into 
the city. 

"For without are dogs and sorcerers, and whore- 
mongers, and murderers, and idolaters, and whosoever 
loveth and maketh a lie. " Until the coming of Christ, 
the Gentiles were the dogs and the Jews the children of 
the kingdom. But in this passage, the prophecy is that 
the situation should be reversed. The Jews, with here 
and there a few exceptions, should be the dogs, and the 
Gentiles, that should receive the truth should be the chil- 
dren of the kingdom. 

From that day to this, the Jew has wailed and gnashed 
his teeth, through many centuries as the dog of venge- 
ance or persecution has come in upon him. When as a 
people they find the antitype of their paschal lamb, the 
morning will break in upon them, and drive away the 
wailing and wrath of the night, and the Sun of Righteous- 
ness will arise with healing in his wings. 

Christendom is greatly interested in the conversion of 
the Jews. For in the view of the apostle Paui, the receiv- 
ing them back to Divine favor will be " but life from the 
dead;" i. c. exert an influence in the world like the resur- 
rection from the dead. 

Sin has torn the Jews for centuries. Christ is the 
great Physician who can heal their wounds. Let them 
come to the throne of grace, repenting of their sins. Christ 
will have mere}* and not sacrifice. The paschal lamb is 
no longer needed. The great antitype is come. Until 
they hear his voice, wailing and gnashing of teeth may 
beset them at any time. • And this deplorable condition 
applies, not only to those who are Jews in name; but to 
all who are imbued with the Judaic principle of lex taliohis. 
They condemn others, because they are ignorant of the 
law that measures to them as they mete to others. They 
bite and devour, and are themselves bitten and devoured 
under the law of cauiuity, that biters shall be bitten. "If 



460 PRINCIPLES OF ALATHIASIS. 

ye bite and devour one another, take heed that ye be not 
consumed, one of another." 

Sec. 255. Parable of the Sower. — "Behold a sower 
went forth to sow. And when he sowed, some seed fell 
by the wayside, and the fowls came and devoured them. 
Some fell upon stony places, where they had not much 
earth; and forthwith they sprang up because they had no 
deepness of earth. And when the sun was up, they were 
scorched; and because they had no root they withered 
away. And some fell among thorns; and the thorns 
sprang up and choked them. But others fell into good 
ground and brought forth fruit, some one hundred fold, 
some sixty fold, some thirty fold." 

The disciples of Christ did not understand this parable; 
and probably neither would we, if He had not given us the 
explanation of it. As explained, however, the lesson is 
clear. Each human heart is the field; for this parable 
treats of the individual. The sower is the preacher of the 
gospel; and the seed is religious truth. The ordinary 
plan for the development of the Divine life, as shown in 
the chapter on Regeneration, is to grow in grace and 
the knowledge of Christ. In some, however, there is no 
chance for the seed even to germinate; because they do 
not understand the truth pre ched to them. A man that 
does not understand the gospel, is compared to soil that 
is hard and unprepared to receive the seed. Some of this 
class believe the gospel, but distort it to their own 
destruction. Others being less credulous, withhold assent, 
because they do not understand the word. In either case 
they remain in wickedness; because the truth sown takes 
no effect. Let us then seek a good understanding from 
God. He giveth wisdom liberally to all that ask Him; 
and upbraideth not. 

The next class is those in whom there is no endurance. 
For a time they are joyful Christians. But, like stony 
ground there is nothing to feed the roots. When the 
trial of their faith comes, by persecution or otherwise, 
their love dies out and they lose their faith. 



PARABLE OF THE TARES. 461 

There is still another class spoken of in this parable, 
as unfruitful. They hear the gospel, understand it to 
some extent and believe it. But the cares of the world 
and lust for riches choke the word like thorns and weeds 
destroy an uncultivated field of growing corn. 

But the good and honest heart is good ground. He 
hears the truth; understands and believes it; and brings 
forth the fruits of the Spirit of Christ that dwells within 
Him by faith. 

Sec. 2j6. Parable of the Tares. — " When the blade 
was sprung up, and brought forth fruit, then appeared the 
tares also." The parable of the sower, considered in the 
last section, views man individually. But the parable of 
the tares, treats of men collectively. In the church, the 
true Christians, and sometimes a few false brethren, grow 
side by side. Hence among the experiences of the apos- 
tle Paul, was "perils among false brethren." But if we 
undertake to gather out the tares, we may injure the 
true wheat. So, church trials and contentions of that 
character should be avoided. Each member has a per- 
sonal remedy given by Christ, as follows: "If thy 
brother shall trespass against thee, go and tell him his 
fault, between thee and him alone; if he shall hear 
thee, thou hast gained thy brother. But if he will not 
hear thee, then take with thee, one or two more, that in 
the mouth of two or three witnesses, every word may be 
established. And if he shall neglect to hear them, tell it 
unto the church; but if he neglect to hear the church, let 
him be unto thee as a heathen man and a publican." 

But if he will endure faithful preaching and comes to 
church, let him come. For, he may be converted. On 
the other hand when he sees his hypocrisy is discovered, 
if he does not repent he will finally cease to attend church, 
and the society can then mark his name as dropped 
from the roll of membership. Of course, where such 
characters can be weeded out without injuring the true 
wheat, or disrupting the church, there is nothing in this 
parable forbidding such procedure. But the lesson of 



462 PRINCIPLES OF ALATHIASIS. 

the parable is that it is better to let the tares alone, if the 
attempt to remove them will injure the church. God will 
separate them in due season; and his processes, some- 
times are more terrible than the fiery cylinder of the 
threshing machine. 

Sec. 2^j. Resemblance of Cliristians to Little Chil- 
dren. — "Verily I say unto you, except ye be converted, 
and become as little children, ye shall not enter the 
kingdom of heaven." 

There are several of these analogies, that may be 
pointed out: 

( I ) Dependence. — As a child is dependent upon its 
parents, so we are dependent upon God. The 

recognition of this truth produces humility or the poor- 
ness of spirit mentioned in the first beatitude in the Ser- 
mon on the Mount. 

The man that perceives his utter dependence upon the 
will of another cannot be proud. He may be exalted as 
a child of God but not conceited. 

(2) Teac/iableness. — Little children are teachable. 
Unless we also will learn of Christ, we cannot find the 
truth and rest, promised in his word. 

(3) Forgiving. — Little children do not harbor mal- 
ice. And hence the apostle Paul, says: "Brethren, be 
nor children in understanding; howbeit, in malice, be ye 
children, but in understanding be men." 

This text brings out the thought that the type is not 
on "all fours" with the antitype. For it presents the 
paradox of admonishing us not to be children and yet to 
be children. That is to say, let us have a better under- 
standing than children; but let us harbor malice as briefly 
as children. 

There are other points of resemblance between the 
Christian character and the nature of little children, but 
the foregoing will suffice to indicate the character of study 
involved. And so, upon the same principle, a Christian 



THE GRAIN OF MUSTARD SEED. 463 

is compared to a lamb and a dove; and also to a serpent, 
an eagle and a lion. 

Sec. 258. The Grain of Mustard Seed. — "The king- 
dom of heaven is like to a grain of mustard seed, which 
a man took and sowed in his field; which indeed is the 
least of all seeds; but when it is grown, it is the greatest 
among herbs, and becometh a tree, so that the birds of 
the air come and lodge in the branches thereof." It 
should be remembered that there was a species of mustard 
in Palestine that answered to the description in this par- 
able. It became a tree when grown. The point of 
resemblance to spiritual matters is in its growing. When 
viewed collectively, the kingdom of Christ grows; and 
will ultimately spread like a vine over the entire earth. 
Like yeast, it will leaven the whole lump. 

When viewed individually, the Divine plan is that a 
Christian should grow in grace along the line of obedience 
as he increases in knowledge and faith. In Luke 17:6, 
the same thought is expressed: "And the apostles said 
unto the Lord; Increase our faith: And the Lord said: 
" If ye had faith as a grain of mustard seed, ye might 
say unto this sycamine (little fig) tree, Be thou 
plucked up by the root, and be thou planted in the sea; 
and it shall obey you." And also in Math. 17:20 Christ 
said to his disciples: " Verily I say unto you, if ye have 
faith as a grain of mustard seed, ye shall say unto this 
mountain, remove hence to yonder place; and it shall 
remove; and nothing shall be impossible unto you. 

There are two things to be observed in relation to this 
ormethistic ( mountain- moving ) faith. (1) It is acquired 
by growth; which implies more or less waiting ,or 
patience. ( 2 ) We should avoid any faith-work that 
involves temptation of God. It must be a useful work; 
and natural resource should first be exhausted. \\\ these 
days of modern railways, mountains are removed by faith, 
through the use of general providences. And resort to 
special providence is unnecessary, unless it be to inspire 
capitalists with confidence in the given project. In this 



464 PRIXCIPLES OF ALATHIASIS. 

respect, God may have had more to do with the develop- 
ment of railways than we think or imagine. 

But with God all (useful) things are possible. And 
the lesson of the texts is that our faith may so develop 
that there is no useful work that we may not undertake 
and accomplish through Divine grace, along the line of 
faith and patience. 

Sec. 2jp. Hidden Treasure. — "The kingdom of 
heaven is like unto treasure hid in a field; the which, when 
a man hath found, he hideth, and for joy thereof goeth 
and selleth all that he hath and buyeth that field." 

The morality or the neighborliness of concealing from 
the owner that there is valuable mineral on his land has 
been questioned. And it does seem that such conceal- 
ment is not generous; nor in harmony with the golden 
rule. But the type, as we have seen, is not on "all 
fours" with the antitype. When Christ compares him- 
self to a thief in the night, He does not thereby justify 
stealing. But He comes suddenly, or unexpectedly, as a 
thief comes. So in the parable of the hidden treasure, 
the point of resemblance is the joyful buying, rather than 
the concealment. For instead of concealing the gospel, 
the disposition of the new convert is to preach it to every 
creature. The lesson of the parable then is that when 
the existence of the hidden kingdom of God is revealed 
to a man, he joyfully transfers all he has to the God who 
gave it, and considers himself a steward of God r rather 
than holding his endowments in his own individual right. 

Sec. 260. The Pearl of Great Price. — " The kingdom 
of heaven is like unto a merchantman, seeking goodly 
pearls; who when he had found one pearl of great price, 
went and sold all that he had and bought it." The 
Divine will is the pearl of great price. And the man who 
places all that he has and is, in subjection to that will, 
makes a great bargain. "Seek ye first the kingdom of 
heaven and its righteousness, and all these ( temporal ) 
things shall be added unto you." 

Sec. 261. The Eucharist. — In this closing section of 



/ HE E I X :HA RIS 7 '. 465 • 

Alathiasis proper, it is impressive to note that the natural" 
order that we have pursued in the study of the tenor of 
the gospel as related to the prevention and healing of dis- 
ease, enables us to conclude with the sum of the whole 
matter as presented in the emblems of the Lord's Supper, 
the last of his official acts prior to his arrest, in which He 
ordained, for his church an everlasting parable, symboliz- 
ing his shed blood and broken body. 

When we consider that this sacrament was ordained 
while he stood in the shadow of the cross, what fortitude 
He exhibited, thus to utilize «his own flesh and blood so 
soon to be bruised! How like a ruling passion was this 
love of teaching by parable! 

The record of that transaction in the gospel seems to 
have been incomplete; so the apostle Paul in some mys- 
terious visit from Christ after his ascension, received a 
new and full account which He has recorded as follows 
( 1 Cor. 1 1 124-28) : 

"The Lord Jesus, the same night in which he was 
betrayed took bread: 

"And when he had given thanks, He brake it, and 
said, take, eat; this is my body, which is broken for you; 
this do in remembrance of me. 

" After the same manner also He took the cup, when 
He had supped, saying: This cup is the new testament 
in my blood; this do ye, as oft as ye drink it, in remem- 
brance of me. 

" For as often as ye eat this bread and drink this cup, 
ye do show the Lord's death till He come." 

As wine and bread give life and strength to the body, 
so this Divine sacrifice shall be food to our souls; food for 
thought; stimulation to the will; exciting love; and not 
only so, but through the spirit working the salvation of 
the body. 

If then we would find health, peace and prosperity, let 

us use these sacred emblems with the spirit and with the 

understanding. Drink of the water of life! Feed upon 

he bread of life! Fat of the fruit of the tree of life and 

29 



466 PRINCIPLES OF ALATHIASIS 

live! Remember that this Divine feast is through the 
great faculty of the soul, imagination. " Do this in remem- 
brance of me." The event must be recalled, or the doer 
and the deed will pass into oblivion. We were not eye 
witnesses of the crucifixion. Therefore, its tragic scenes 
cannot pe reproduced in the chambers of memory alone. 
But faith-knowledge working through the imagination 
supplies the place of personal knowledge, and its specific 
memories. 

How great is the wisdom and beneficence of God in 
endowing us with the faculty of imagination, that enables 
ais by faith, to utilize the cross that we have not. seen! 
Let us then, cleanse, purify and feed our imagination 
daily with this great provision for the salvation of mind, 
soul and body. Meditate upon the cross! Revolve the 
subject in the mind! See the evidence of Divine love, 
and be healed! 

It is undoubtedly true that the greatest known means 
of grace is the Lord's Supper, properly observed. 

" Of Me," — Not only is this sacrament to commemo- 
rate the deed, but the doer, "Do this in remembrance 
of me." Keep the crucified and risen Christ in mind, " as 
seeing him who is invisible." Let him be the sum of your 
existence, the end of your purposes, aims, hope and work. 

He is the arbiter of your fate. The only one you need 
to consider. All power is given Him, and by his grace, 
we are what we are, and will be what we will be. And 
the sum then of all hygiene, both spiritual and physical is 
to love and obey Him who gave Himself for us. 



APPENDIX. 



PRACTICE. 



PRACTICE IX ALATHIASIS ILLUSTRATED. 

CHAPTER XLV. 

TEE GENERAL UTILITY OF ALATHIASIS. 



Sec. 262. Valuable in the Treatment of All Diseases. 
— The principles of this treatise will be found of utility 
in all diseases, not even excluding diseases of the vital 
organs that have been generally regarded as fatal. 
Upon this point, however, the distinction should be 
observed between the disease and the destruction of a 
limb or organ. Alathiasis of course cannot restore a 
foot that has been amputated, or a lung that has been 
destroyed, or an eye that has been knocked out. In 
such cases the lung or eye is no longer diseased. We 
cannot predicate disease, of that which no longer exists. 
But if an organ exists and is merely diseased, the princi- 
ples of alathiasis will justify an effort to heal the patient. 
We may even hope for the cure of diseases that are com- 
monly regaded as incurable, not even excluding tubercu- 
losis, cancer or leprosy. In fact as long as a patient 
lives, life should not be despaired of. For the fact of 
life is proof that no vital organ is destroyed. For of 
course if any organ essential to life is destroyed, death 
must ensue at once. 

It is not, however, the purpose of this work to enter 
into a detailed discussion of the treatment, or application 
of alathiastic principles, to every form and variety of dis- 
ease. The reader must be left to work out these 



47© PRINCIPLES OF ALATHIASIS. 

principles so far as they apply to his particular case. 
But the sin of drunkenness is so prevalent and the dis- 
eases known as Bright's disease, cancer, consumption and 
leprosy are from a mere human standpoint so fatal, that a 
discussion of these subjects will be found generally use- 
ful; and also will serve as examples, of the employment 
of these principles in the treatment of physical and spir- 
itual troubles generally. These closing Chapters will 
therefore be devoted to these topics; not merely for the 
benefit of these particular classes of patients; but also by 
way of exemplification of the general subject of Applied 
Christianity. 



CHAPTER XLVL 



DRUNKENNESS. 



Sec. 263. — Drunkenness a Disease. — It is generally- 
conceded that the habit of drinking intoxicating liquors 
to excess indicates a disease of the mind and body. And 
the seat of the disease, so far as the body is concerned is 
in the stomach. That organ is not in a healthy condi- 
tion. It is poisoned. To intoxicate means to poison. 

The disease of habitual or periodical inebriety manifests 
itself in a morbid thirst; intensified by the memory and 
imagination. These two faculties combined bring before 
the mind the sparkling cup, the saloon, the boon com- 
panions, the agreeable taste and effect, and produce a 
specific result upon the tongue, palate, and stomach; 
and the tissues, already weakened by the habit communi- 
cate through the nerves, to the brain and consciousness^ 
the resulting morbid thirst for the very poison that pro- 
duces the sting. 

Sec. 264.. Treatment. — It is not the purpose of this 
work to supersede any recognized cure for drunkenness 
that may prove to be efficient. But rather to reinforce 
these various remedial agencies, by truths that should be 
remembered. 

As we study the subject, it will be found that the treat- 
ment should relate to four things: ( 1 ) Physical derange- 
ment, involving the tissues of the stomach and brain, and 
also the nervous and circulatory systems; (2) Perverted 
or morbid memory and imagination; (3) Sin and fear in 
the heart; (4) Weakness of will. 



472 PRINCIPLES OF ALATHIASIS. 

See. 265 The Gravity of the Case Must be Considered. 
— The patient should consider the greatness of his danger 
and the importance of reformation, in order to fortify 
himself in the effort to break off the ruinous practice. 

There is only one end to persistent inebriety and 
that is, the serpent's bite and the adder's sting. It is as 
certain to come as the water is to dash over Niagara. The 
Divine Word is pledged to this result and it cannot be 
gainsaid: 

" Look not thou upon the wine, when it is red, when 
it giveth its color in the cup, when it moveth itself aright. 

" At the last, it biteth like a serpent, and stingeth 
like an adder. " 

"Wine is a mocker, strong drink is raging; and whoso- 
ever is deceived thereby is not wise." 

The case of the miraculous wine at the wedding feast 
is sometimes cited as an authority for the use of wine as a 
beyerage. It is probable that this wine was intoxicating. 
At least this is the view of Dr. Adam Clark and Matthew 
Henry. But this miracle was wrought before Christ 
became a public teacher; for he said to his mother, " My 
hour has not yet come." His action seems more to have 
been influenced by filial affection, and regard to Jewish 
customs than to undertake to teach a lesson that they at 
that time were not prepared to receive. ( See on this 
point John 16:12). 

The doctrine of Solomon, then, of total abstinence is 
the only safe cause. How one may be helped in such a 
case we will now briefly consider. 

Sec. 266. As to Cleansing the Imagination. — It does 
seem that there is a mysterious demoniacal power that 
works upon the spirit of man through the memory and 
imagination. But whether it is the work of a demon or 
not, or merely that of the human memory, or both, 
when the sparkling wine comes up before the "mind's 
eye," let the inebriate learn to turn his imagination from 
such subjects of thought, and look to the cross of Christ. 

The contemplation of his shed blood and broken body 



DRUNKENNESS. 47.5 

is an infallible cure for a morbid imagination; and was 
designed to be so, from the beginning. " By his stripes 
we are healed.'' A mighty truth like the cross of Christ 
rectifies the mind while it occupies it. While truth is in 
the mind, error is impotent. The diabotos must first 
deceive, before he can destroy the human soul. 

Let the victim of drink then, cleanse his mind in this 
way persistently, until he is healed of his demonia. In 
due time the devilishness will leave him. And the angels 
that ministered to Christ at the close of his conflict will 
come to him in joy and ministration. For all heaven 
smiles upon victories of this kind. 

Sec. 267. The Relation of Fear to Drunkenness. — 
The thing particularly to be fought in an effort to reform, 
is fear. If the inebriate will analyze his sensibilities when 
he is trying to reform and thirst torments him, he 
will find more or less fear pervades him; for as already 
seen, fear is of the essence of all pain, affliction and disease. 
It is important, therefore, to overcome this fear; for fear 
hath torment. Fear is of the essence even of morbid thirst. 

In another connection, we have considered the perfect 
love that casteth out fear; and refer to what is there said. 
With the aid of the principles there taught, the victim 
can overcome all fear. And he should do so. Fear is 
the stronghold of the diabolos — the dungeon of the mind. 
It is of the essence of despondency that leads to suicide. 
Therefore, comfort and encourage yourself in every way; 
especially by the contemplation of the cross of Christ; 
for the "chastisement of our peace was upon Him." 

In seeking to overcome Jear, remember to first mini- 
mize it by remembering that your past thirst is gone. 
Your future torment is not here yet. The present woe is 
all that you are required to endure. This process of 
present salvation reduces fear to a minimum; and finally 
destroys it through perfect love. 

When you have thus brought your heart and mind 
under control and your present thirst is divested of much 
of its fierceness and formidableness, then consider your- 



474 PRINCIPLES OF ALATHIASIS. 

self as weak rather than diseased in body; and pray God 
for physical strength. And the tissues of the stomach 
will gradually become stronger and assume their normal 
condition. For in our age, the Divine plan generally is, 
that we should grow better — ''Grow in grace and the 
knowledge of Christ." So, if you are saved, it will prob- 
ably be along the line of growing in strength, mentally, 
physically and spiritually. And at this point your physi- 
cian can aid the good work by prescribing a tonic; upon 
which a blessing should be invoked, the same as upon 
any other food. And even a little wine may not be 
amiss. These matters the physician and patient by con- 
sulting together, can best determine. 

Sec. 268. The Correlation of Sensuality to Worldli- 
ness and Devilishness. — The apostle James speaks of a wis- 
dom that is "earthly, sensual, devilish." This seems to 
involve the idea that there is a connection between these 
three things. 

The adjective "earthly" means worldly and this is 
shown in Sec. 244 to denote "the atheistic spirit that has 
no faith- knowledge of any world but this." 

Sensuality exhibits itself in two ways: ( 1 ) Fornica- 
tion; (2) Gluttony, including drunkenness. 

Devilishness denotes any ignoble, vicious or malig- 
nant propensity whatever. 

Now in the conflict with drunkenness, if worldliness 
and devilishness can be eliminated from the heart, the 
sensuality must die, for they are its tap-roots. The 
world, the flesh and the diabolos constitute the' triune 
essence of all sin. And if either of the elements of 
this trinity is destroyed, the trinity itself must dissolve 
and die. 

We have seen, in Sec. 244 that faith in Christ 
involves the destruction of worldliness, for it introduces 
the mind to the metaphysical or spiritual as contradistin- 
guished from the physical or material world. Gospel 
temperance then, is an efficient force in the treatment of 
inebriety; for faith in Christ assaults and destroys world- 



DRUNKENNESS. 475 

Iiness — one wing of the enemy, and devilishness the 
other wing, loses its force and perishes from non-use. 
And sensuality the body of sin cannot exist where there 
is no diabolism to feed it. Diabolical glee — a spirit of 
rejoicing in iniquity — is of the essence of the bacchanal- 
ian revels, with wine and women in a bawdy house; and 
sometimes the diabolism takes on unspeakable forms. 

Sec. 269. Faith in Christ and Repentance Towards 
God. — The best formula then for salvation from drunken- 
ness or any other sin, is, faith in Christ, involving repent- 
ance of diabolism as inconsistent with the Divine nature. 
It is, therefore, important for the inebriate as the founda- 
tion of his efforts for reformation, to acknowledge that the 
unnecessary use of intoxicating liquors, or any other 
poison, is unwise, immoral and unchristian. This spirit 
of repentance will strengthen him in his moments of weak- 
ness and temptation. In fact the scriptural method of 
escaping the snare of diabolism is the persistent acknowl- 
edgment of the truth. God is always ready to help and 
strengthen the sinner, who will frankly confess his sin 
and weakness. The appetite of the God of truth, can 
only be satisfied with the truth, as between himself and 
those with whom he has to do. 

Sec. 2jo. Perseverance. — Finally, never give up the 
good fight. If your will is weak, pray God to strengthen 
it. No odds how often you fall — even if it be seventy 
times seven — take a new start. "Men ought always to 
pray and faint not." If a man finds himself in a quagmire, 
it is no reason why he should remain there; and especially 
when there is so much Divine power at hand, ready and 
willing to help. Wash your body with pure water; 
cleanse your mind with the blood of Christ; pray God for 
help; and if you fall, rise again. Remember that there 
is no unforgiveness in God. The door is never shut, as 
long as you wish to return to Him. He delights to heal 
the back-slider. 

Do not worry about your past debauches; nor those 
that may come. For they may never come. Lay hold 



• I 
476 PRINCIPLES OF ALATHIASIS. 

upon present salvation. God saves you just now, to some 
extent. Praise Him that you are now saved from what- 
ever you are saved from. This is the spirit and essence 
of alathiasis. And if you have learned this great truth, 
its mission is accomplished in you. 



CHAPTER XL VI. 



BR J CHI'S DISEASE, CANCER, LEPROSY AND 
CONSUMPTION. 



Sec. 2ji. The Tear of Pain and Death. — In the 
treatment of important disease, especially chronic cases, 
we have already seen that the patient should be kept 
clean by bathing in tepid water, as often as is necessary; 
and there should be good ventilation, proper food, shelter 
and clothing 1 . 

It is also of advantage to have a good physician in 
charge, especially where the patient is weak and in need 
of tonics. 

The patient should also persistently pray to God for 
relief with faith in his mercy and power to heal; but with 
submission to the Divine will. And where faithful Chris- 
tians can be found, who are willing to engage in prayer, 
either with or without the imposition of hands, it is wise 
to do so. These matters have been fully discussed in the 
chapter on the Prayer of Faith. 

But, in addition to all this, a very important thing is 
to overcome the fear of death; not by the materialistic 
stoicism that holds that death ends all; but by the consol- 
atory assurance of the apostle Paul that to die is gain; it 
being far better to depart and be with Christ. 

It is undoubtedly true that the next world, in the 
process of evolution, must be an improvement on this 
world. So that death is gain to the one that dies; but 
loss to his relatives and friends. 

Fear of death is unreasonable; born of ignorance; and 



478 PRINCIPLES OF ALATHIASIS. 

proceeds from some unseen kind of diabolism. Hence 
the apostle Paul says: "Forasmuch then as the children 
are partakers of flesh and blood, Christ also Himself like- 
wise took part of the same; that through death He might 
destroy him that had the power of death, that is the 
diabolos; and deliver them, who through fear of death 
were all their lifetime subject to bondage." 

Let us then not desert our post, on the one hand, but 
take care of our bodies as the gift of God; and on the 
other hand be ready with the resignation of our lower 
estate, whenever we are called to the higher. We are in 
the hands of God. We know not what the morrow 
may bring forth. By faith in the crucifixion and resur- 
rection of Christ, let us contemplate our impending 
transit with peace, and the more certain its approach 
becomes, with joy and satisfaction. In this way, the 
burden that rests upon the body through fear of death 
will be removed and thus give nature, and if need be God, 
a better opportunity to restore us to health and strength. 

There is still another form of fear that must be cast 
out; and that is fear of pain. There is at times more or 
less pain in all important maladies. Now the fear engen- 
dered in the heart bv the pain, only aggravates the dis- 
ease by piling an unnecessary burden upon the body. 
This fear should be fought out, by confessing a spirit that 
broods over the past or forebodes the future. Watch the 
sensibilities. Notice and study the emotions in the heart. 
Seek the perfect love that casteth out fear. Pray God to 
help you to be strong and of good courage. Be fearful 
about nothing. If you are afraid of God, let your fear of 
Him be converted into reverence aud circumspection. 

Remember that the fear of death has two prongs, 
mourning and wrath. Cure the wrath by observing that 
it is disguised rebellion and lack of submission to God. 
Become submissive, and you shall inherit the earth. 
Submit yourselves to God and He shall lift you up. 

So far as the mourning is concerned, remember the 
beatitude: "Blessed are they that mourn for they shall 



BAVG//VS DISEASE. 479 

be comforted. " In due time a sense of comfort and 
peace will enter the heart. It is promised and will come 
if we set the heart to expect it. 

If you thus overcome sorrow, wrath, fear and pain, 
you will help the body wonderfully, along the road to 
recovery. There is no disease that cannot be healed, if 
pain can be kept out of the body. In fact the body is 
not diseased, if there is no pain in it. The part affected 
is simply weak. The patient is at ease. And this is con- 
trary to the idea of disease ; which means not at ease. 

Christ's burden is easy and his yoke is light. Learn 
of Him and you shall find rest. The Scriptures closely 
studied, will enable any soul, troubled by either physical 
or spiritual causes, to enter into rest, quiet and tran- 
quillity. 

Having said this much in relation to important dis- 
eases generally, let us now briefly consider, more specif- 
ically the diseases mentioned at the head of this chapter. 

Sec. 2J2. Bright' s Disease. — In 1827 Dr. Bright 
issued a publication, containing a general view of renal 
diseases, and since then Bright's disease has been a 
generic term for all chronic affections -of the kidneys — all 
of them being related by their common effect upon the 
blood. 

When Bright's disease has reached a certain stage, it 
is generally considered fatal. It seems to love a shining 
mark and carries off many of our prominent men in their 
prime — President Arthur and Senator Carpenter, being 
among its conspicuous victims. 

One of the chief causes of this disease is intemperance. 
"The abuse of spirituous liquors," says Dr. Reynolds " is 
a prominent determining cause of Bright's disease. S. R. 
Christison estimates the proportion of cases due to this 
cause in Edinburgh as three-fourths or four-fifths of the 
total number. He observes that dram drinkers, who 
regularly take ardent spirits, several times a day, short of 
intoxication, are liable to renal disease, as well as habit- 
ual drunkards. * * * * 



4»o PRINCIPLES OF A LA PHI A SIS. 

"Malt liquors, though less pernicious than spirits are 
also influential in the production of Bright's disease, if 
freely indulged in; and as intemperate habits frequently 
accompany personal uncleanliness and exposed occupa- 
tions, laborers, cab men, carters, hawkers, and persons 
under similar circumstances, form an undue proportion of 
the victims of Bright's disease." 

In the treatment of this disease, it is manifest that 
whatever the exciting cause may be, it must be first 
abandoned. All poisons, including intoxicants and 
tobacco should be withdrawn from the system; proper 
exercise should be taken; and the general principles of 
physical hygiene should be observed. 

But beyond this, as suggested in a former section, the 
loins should be girt about with truth. That is to say, the 
patient should learn to love and obey the truth. If he is 
a politician let him be goverened by political truth. If 
he is engaged in business, let him be truthful and honor- 
able in his dealings. If he is a preacher, lawyer or physi- 
cian, let him tell the truth. 

There is more in the figure of the girdle of truth than 
may at first thought appear. We have already seen that 
a greater part of Bright's disease is due to violation of 
Divine truth, as it relates to the use of intoxicants. All 
venereal diseases arise from violation of Divine truth as 
revealed in relation to chastity and marriage. 

Facts such as these show how much disease men would 
be saved from, if their loins were girt about with truth. 
And no doubt they reveal. to us that love of the truth will 
at least, as a general rule, preserve the body from dis- 
eases in the region of the loins. And not only so, but 
this Divine girdle of truth, by its association with other 
principles involved in the Divine armor, contributes to 
the preservation of the whole body. 

On the other hand lack of consecration to the truth 
seems to more specifically manifest itself in diseases in the 
parts of the body that would be protected if the loins were 
properly girdled. The shafts of deceit, of course can 



CANCER. 481 

assault other parts of the body. But the loins seem to be 
peculiarly vulnerable to its assaults, as both wine and 
fornication leave their sting there, when their deadly 
work is accomplished. So if any other form of untruth 
finds a lodgment in the heart it is more liable to make its 
mark in some way in this part of the body. Hence the 
apostle enjoins us to have our loins girt about with truth. 

Let then the one, who has been simple with wine or 
women, or in a sodomitic way, break off his evil practices; 
turn to God and say: "Lord, if thou wilt, thou canst 
make me whole." Tell the truth about your condition 
daily. Avoid exaggerating your pain or weakness. Bear 
the pain with a love that endureth all things and submits 
to all things; and fight out the fear of pain and death as 
it arises in the heart. Along this line of spiritual travail, 
the patient will find relief — sometimes one way; some- 
times another; often by being led to a skillful physician, 
whom God has baptized with power to diagnose and treat 
the case, and properly advise him as to the laws govern- 
ing his being. As you grow better, praise God and give 
him the glory, for praise is comely and the gate to power. 

2?j. Cancer. — This is another disease which seems 
to be beyond ordinary medical skill after it has reached a 
certain stage. It occurs most frequently in the parts 
relating to the breast, either in the stomach or on the 
outside of the breast. After nine years of suffering 
Napoleon died of this disease, located in the stomach. 

It is true that this disease sometimes appears in other 
parts of the body; but the fact that it generally appears 
in the region of the breast, suggests the importance of 
the breastplate of righteousness" as a defense to it. It is 
a mysterious disease and its origin is commonly regarded 
as a mystery. But we have seen that the girdle of truth 
is a protection to the loins. And so we may conclude 
that the breastplate of righteousness will shield the 
breast and vital organs situated in that region of the 
body. 



30 



482 PRINCIPLES OF ALATHIASIS. 

This breastplate of righteousness is faith in Christ 
bearing the fruit of obedience to his will. 

If this view is correct, such a patient should observe 
the following principles in the treatment of his disease: 

( I ) Observe the principles of hygiene, already 
discussed. 

( 2 ) Persistently apply to God for relief with the 
words: ''Lord if Thou wilt, Thou canst make me whole." 

( 3 ) Pain being a marked symptom, more or less 
constant, both it and the fear accompanying it should be 
minimized, by recurrence to the principles of present 
salvation, as explained in a former chapter. Also over- 
come the fear incident to pain by the perfect love that 
casteth out fear. You are burdened and heavy laden and 
in torment. Pray to Christ for the promised learning 
that will enable you to find rest. 

There is much reason to believe that if the pain can 
be kept minimized and subdued, in this way, nature is 
endowed with power to recuperate. And if Divine assist- 
ance is needed, it will be furnished along the line of 
patience and growth in grace, because the patient has 
become submissive to and learned to love the truth; and 
also by reason of the law of faith that disposes God to 
honor confidence in his power. 

Sec. 2J/J-. Consumption. — Closely allied to the subject 
of cancer is that of consumption; for it is a disease of the 
lungs — vital organs, so located as to need the protection 
of the breastplate of righteousness. All that is said in 
relation to the treatment of cancer will apply to this 
subject. 

Tuberculosis seems to be beyond human skill, except 
to relieve or mitigate its severity. But with God, all 
things are possible. He can heal the patient, if He will. 
So far as the origin of this or any other disease is con- 
nected with hereditary taint, it can surely be overcome 
by faith in the Divine word: " In those days they shall 
say no more, The fathers have eaten a sour grape, and the 
children's teeth are set on edge." And whatever the 



LEPROSY. 4S5 

origin may be, it would seem that after the patient has 
done the best he can for himself in matters of hygiene, 
formation of true faith, and obedience to the truth, the 
best thing he can do is to commit his case to Him who 
raised Jesus from the dead, and say: "Lord, if Thou 
wilt thou canst make me clean." 

After each spell of coughing, however, the patient 
can help on the good work, by consoling himself with the 
thought that the past coughing is gone; and resolve not 
to worry over the next spasm until it occurs; and when it 
does occur, relegate it also to the past by the considera- 
tion that the spasm a moment gone exists only in 
memory and whatever torment, that memory produces is 
purely a spiritual and not a physical affliction. The 
patient should, therefore, often comfort himself with the 
text: "Sufficient unto the day is the evil thereof." This 
minimization of the affliction will lighten the burden on 
the membranous tissues and give the parts affected a bet- 
ter opportunity to heal. Such a consecrated spirit will 
surely obtain mercy and find grace in some way in due 
season. 

Finally rememeber that the visible corruption cast 
up by the consumptive is an exponent of spirtual corrup- 
tion. And sanctify the mind, heart and imagination by 
frequently contemplating the shed blood and broken 
body of Christ. If the patient thus allows the blood of 
Christ to cleanse him from all sin, then one reason for the 
phenomenon known as physical corruption will disappear 
so far as he is concerned; and in this way an important 
and possibly the final obstacle to recovery will be removed; 
and another glorifier of the cross of Christ will be added 
to the multitude of the redeemed and saved. 

Sec. 2Jty. Leprosy. — The various suggestions as to 
the treatment of these different diseases will apply to all 
of them. This is particularly true of the subject of lep- 
rosy. All that has been said will be found useful in the 
treatment of this disease. 

It has no particular location. It is a disease of the 



484 PRINCIPLES OF ALATHIASIS. 

skin and may assail the body anywhere; and hence needs 
the whole armor of God. 

It seems to be hereditary and is hastened in its 
development by uncleanliness, unhealthy habitations, 
intemperance, and unwholesome diet, debauchery, great 
fatigue and nervous affections. It is a severe and gener- 
ally fatal disease, so far as human skill is concerned. It 
is described by Dr. Reynolds, as follows: 

"At length small tumors take the place of the stains; 
they are of irregular shape and various size, ranging from 
the size of a pea to that of a walnut; their color is yellow- 
ish brown or (sometimes) dusky red; they are soft and 
shining. The face is the situation where they increase 
most rapidly and become most developed, so that the 
countenance at length presents a revolting and even hide- 
ous appearance — it becomes studded with irregular 
knobbed elevations, separated here and there by deep 
furrows — the skin is much hypertrophied and the sub- 
cutaneous cellular tissue considerably swollen — the brows 
are overhanging — the lips, ears, and nose enormously 
thickened, the eyebrows, eyelashes, and beard fall off, 
the whole face is of a tawny brown or dusky hue — its 
dreadful deformity is rendered more disgusting by a 
greasy film which lubricates the tubercles and gives the 

skin a shining appearance. 

* # * * * 

At length the tubercles inflame and ulcerate. Sometimes 
the ulcers are fungous and superficial, and produce and 
renew moist dark incrustations, which from time to time 
get detached. In other cases they eat deeply into the 
subjacent tissues. As the disease advances the internal 
organs become affected; the trachea and the ramification 
of the bronchi, the oesophagus and the intestines, become 
the seat of albuminoid deposits, similar to those of which 
the tubercular elevations of the skin are mainly com- 
posed. In these situations, as on the skin, the deposit at 
length undergoes softening, and so ulcers are produced, 



LEPROSY. 485 

and the disease terminates fatally with enteritis and col- 
liquative diarrhoea." 

Now it should be observed that Christ particularly- 
delighted to heal this mysterious plague; and the first 
miracle recorded in Matthew after the Sermon on the 
Mount was the healing of the leper who said: "Lord, 
if Thou wilt, Thou canst make me clean." 

Christianity is the only force that has ever been able 
to cope with leprosy. It requires Divine power to heal it. 
And hence when the king of Israel read a letter request- 
ing him to heal a leper, "He rent his clothes, and said: 
1 Am I God, to kill and to make alive, that this man doth 
send unto me to recover a man of his leprosy?' ' 

When Christ came, this disease prevailed throughout 
the world; and it pervades all unchristian lands to-day. 
And it so abounded in Europe during the dark ages, from 
the tenth to the sixteenth centuries that there were 
hospitals for lepers in Great Britain and in every country 
on that continent. 

But it nowhere appears in Christendom to-day, except 
in very rare cases, or by importation from idolatrous 
lands. The prayer of Christians saves Christendom from 
this awful plague; and thus God has set his seal that 
Christianity is the only true religion on this planet 
And, please God, as the church of Christ spreads over the 
earth, the spirit that worked in Christ will wash away 
this dread disease, forever, from all mankind in his own 
blood. Amen! 

" Ye shall know the truth and the truth shall make 
vou free. ' ' 



CHAPTER XLVI1L 



THE GIFT OF GOD. 



Sec. 276. Hope for the Barren. — "Lo children are 
an heritage of the Lord; and the fruit of the womb is his 
reward." — Psalms 127:3. 

Considering the multitude of fruitless marriages, it 
would seem that such a treatise as this, should not be 
closed without, at least, a declaration of the author's 
belief that these cases are not beyond hope of Divine 
grace. 

Perhaps one of the greatest sorrows that can come in 
wedded life is to be childless. It is true that for a season 
at least, the newly married lovers fill each other's hearts. 
But, if, in the process of time no child is born, the disap- 
pointment is often very great. Hence the inquiry is 
important whether these cases are proper subjects of 
prayer in our post-apostolic age? 

We have already seen that we cannot expect the 
restoration of an amputated limb or an organ that has 
been destroyed. But barrenness does not belong to this 
class. No organ is destroyed, on the one hand, nor dis- 
eased on the other hand. But the whole subject is 
involved in the mystery of God, and so hidden from 
human knowledge, that the Divine power can be exerted 
and yet the Divine hand be concealed, which seems to be 
the general policy of God in our faith age. And in each 
individual case, according to the text above quoted the 
initiation of a human life is connected in a special sense 
with Divine will and power, That is to say it seems to 



THE G/FF OF GOD. 487 

be more under Divine control and supervision than the 
development of plant and animal life, through the general 
providences, within human control. 

That there is an unseen hand in the beginning of each 
human life, seems to be indicated by the unusual size of 
the families of the poor. In commenting upon this sub- 
ject the Psalmist (107:41) declares that God poureth 
contempt upon princes, and maketh the poor families like 
a flock. "The righteous shall see it and rejoice; and all' 
iniquity (as for instance ribaldry) shall stop her mouth. 

"Whoso is wise and will observe these things even 
they shall understand the loving kindness of the Lord." 
What God withholds in one direction, He makes up, at 
least in part, in some some other way. 

Sec. 27 J. An argument From Analogy. — A source of 
encouragement in these cases will be found in Isaiah 54:1: 
" Sing O barren, thou that didst not bear; break forth 
into singing and cry aloud, thou that didst not travail 
with child; for more are the children of the desolate than 
the children of the married wife." 

This prophecy is explained in Galatians as an adum- 
bration of the growth of righteousness in the barren 
Gentiles under the future benign influences of Christianity. 

The idea of healing spiritual barrenness should have 
its counterpart in the physical world; and the same God 
that can make the spirit bear the fruits of righteousness 
can also make marriage fruitful. And hence, such texts' 
as the one above quoted are grounds for praying for the 
grace of motherhood. 

Sec. 2j8. Instructive Examples. — Napoleon's remedy 
for barrenness was divorce and marriage to another. 
Eminent women of the Bible, however, found faith and 
prayer to be a better way. Some of these cases let us 
now consider. 

(1) The Faith of Sarah. — "Through faith Sarah 
herself received strength to conceive seed, and was deliv- 
ered of a child, when she was past age, because she 
judged Him faithful that promised." This remarkable 



488. PRINCIPLES OF ALATHIASIS. 

character had not only been barren throughtout her mar- 
ried life, but was also past age. Yet through Divine, 
power she became the mother of Isaac in whose line Christ 
was born. God seems to have taken her extreme condi- 
tion to emphasize the completeness of his power and 
dominion in such cases. His arm is not shortened that he 
cannot save nor his ear heavy that it cannot hear. 

(2) The Entreaty for Rebekah. — "And Isaac 
entreated the Lord for his wife, because she was barren; 
and the Lord was entreated of him, and Rebekah his 
wife, conceived." Isaac had no doubt learned the cir- 
cumstances of his own birth, and seems to have had no 
hesitation in seeking Divine power in a similar case. 
And thus by the power of God, Jacob was born, and the 
line, through which Christ came was again miraculously 
preserved. 

(3) Rachel's Deliverance From Reproach. — "And 
when Rachel saw that she bare Jacob no children, she 
envied her sister, and said unto Jacob: "Give me chl- 
dren or else I die." * * * And 
God remembered Rachel and hearkened unto her, and 
opened her womb. 

"And she conceived and bare a son; and said, 'God 
hath taken away my reproach;' and she called his name 
Joseph. " 

The reproach in such cases was perhaps greater in that 
age than in our modern age. And Rachel felt it so 
keenly that she preferred death to dishonor. God heard 
her prayer and thus Joseph, a great and powerful charac- 
ter in history, was born. When her next child Benjamin 
was born, she died in childbirth. While studying the 
mystery of death under such circumstances, we should 
be admonished that we are in the hands of a great and 
wonderful God, and must be prepared to submit to his 
will, in this as well as all other cases. 

But the placing the beginning of the race through 
which Christ should come, in the hands of three barren 



THE GIFT OF GOD. 489 

women, Sarah, Rebekah and Rachel, seems to have had 
in it a design to which we will hereafter refer. 

(4) The Importunity of Hannah. — The most 
pathetic instance of the kind in question is that of the 
mother of the great prophet Samuel, She was sorely 
provoked and made to fret "because she was barren — " 
M wept and did not eat. " While in bitterness of soul she 
was weeping and praying over her condition, she received 
assurance that her prayer would be answered. In process 
of time she became the mother of Samuel, and under the 
Holy Spirit uttered the following words of inspiration, 
which need no comment: 

"My heart rejoiceth in the Lord; mine horn is exalted 
in the Lord; my mouth is enlarged over mine enemies; 
because I rejoice in thy salvation. 

"There is none holy as the Lord; for there is none 
beside Thee; neither is there any rock like our God. 

"Talk no more so exceeding proudly; let not arro- 
gancy come out of your mouth; for the Lord is a God of 
knowledge and by Him actions are weighed. 

"The bows of the mighty men are broken, and they 
that stumbled are girded with strength. 

" They that were full have hired themselves out for 
bread; and they that were hungry ceased: So that the 
barren hath borne seven; and she that hath many children 
is waxed feeble. 

" The Lord killeth and maketh alive; He bringeth 
down to the the grave, and bringeth up. 

"The Lord maketh poor, and maketh rich; He bring- 
eth low and lifteth up." 

Sec. 2J9. The Immaculate Conception. — In addition 
to the cases given in this last section, others might be 
cited. But it will suffice to say that such remarkable 
manifestations of Divine supremacy, in connection with 
the singular circumstance that John the Baptist, the 
forerunner of Christ, was born of a barren woman, seem 
to have been designed as a work leading up to the culmi- 



49© PRINCIPLES OF ALATHIASIS. 

nation of Divine energy, exhibited in the conception of 
the virgin Mary by the power of the Holy Spirit. 

The fact that God himself desired a Son, is the high- 
est evidence that he sympathises with every man who 
desires the joy and glory of fatherhood. 

And faith that Jesus was miraculously born of a vir- 
gin, logically carries with it, full assurance of Divine 
power in such cases; and under the law of hope, if God 
conferred motherhood upon a virgin, then a fortiori, He 
can honor the mystery of wedlock with fruitfulness: 
"For marriage is honorable in all, and the bed undefiled; 
but whoremongers and adulterers God will judge." 

Sec. 280. Patience and Submission. — Be persistent 
then in hope and prayer, but patient. "It is good that 
one should both hope and quietly wait for the salvation 
of the Lord." Do this in the name of the crucified and 
risen Son of the virgin, and there will be some kind of 
glorious reward. If a child is not born some greater 
Divne blessing will be received. But, in many cases, no 
doubt, the suppliant will be granted the unspeakable joy of 
singing to her own babe, while she herself is rocked in 
the cradle of the great deep of Divine love. 

But in all cases, where the coveted blessieg is with- 
held, beware of rebellion and discontent. The formula 
that came three times from the broken heart of Christ, in 
Gethsemane is the best medicine, the only true Catholi- 
con: " Abba Father, all things are possible unto Thee. 
If Thou be willing let this cup pass from Me; neverthe- 
less not my will but thine be done." 



THE END. 



INDEX. 



( The numbers refer to the Sections. ) 



Aaronic priesthood, 57 
Abasement, no, 215, 216 
Aboundment, 107, no, 221, 226 
Abraham's hope, 204 
Abundant Entrance, 108 
Abundance of the heart, 215 
Adultery, 228 

Affliction, reason for, 8, 47 
Affliction and sanctification, 77 
Agape, 143. 
Affirmation, 229 
Agnosticism, 62, 68 
Alathiasis, defined, 1 

essence of, 3 

purview of, 2 

three sub-divisions of, 10 
An instructive alliteration, no 
Almsgiving, 234 
Anaesthetics, 175 
Analogy, argument from, 177 
Anger, 224 
Anger of God, 37 

Annihilation, possibility of. 49, 66 
Anointed of God, 59 
Anticipation, 203 
Antinomianism, 63, 82 
Antitype and type. 57 
Antidiluvian faith-age, 114 
Apostolic faith-age, 114 
Applied Christianity, 1, 10, 26* 
Armor of God, 214 
Aristides, 99 
Ascension of Christ, 56 
Asking and receiving, 249 
Asking amiss, 120 
Assent of faith, 13 
Association of ideas, 58, 83 



Athens, idolatry of, 12 
Atonement, 123 
Attributes of God, 81 

B 

Babes and sucklings, 198 
Baptism, 57, 207, 208 
Battology, 239 
Beautiful picture, no 
Bible, self-evidencing, 21, 53 

essence of, 56 
Blood of Christ, as a remedial 
agent, 58 

purifying all 
things, 74 
Bread for today, 240 
Bread for the hungry, 241 
Breast-plate of righteousness, 214 
Bright's disease, 272 
Buchan's view of convalesence, 135 
Buffeting, patience in, 147 
Burdens, how removed, 137 
Butler's Analogy, 33 (note) 



Cancer, 273 

Cause and effect, 46 

Conscience, the only guide, 57 

Censoriousness, 247 

Christian Science, its msitakes — se* 
preface 

Christian Science, its absolute ideal- 
ism, 9 

Christian Science, secret of its 
power, 193 

Christian philosophy defined, 1 

Christian character, basis of, 77 

Christian perfection, 79, 99 



494 



INDEX. 



Christian maturity, 80 
Characteristics of Christian man- 
hood, 83 
Christianized common-sense, 125 
Christos, 59 
Christ, the vine, 5 
Christ as a logician, 12 
Christ as a Divine sacrifice, 57 
Christ's temptation in the wilder- 
ness, 210 
Christ and Him crucified, 123, 192 
Cross of Christ, 49, 53, 54, 56, 57, 

123, 192 
Church of Christ, 238 
Characteristics of love, 146 
Children, necessity of medicine for, 

175 
Charity and lending, 234 
Changeableness, 32 
Cheerfulness, 176 
Childbirth, 59 
Charybdis, 17, 49 
Civilization, 182 
Circumspection, 237 
Circumstances alter cases, 90 
Clarke, Adam, on patience, 148 
Cleveland's second inaugural, 152 
Code of ethics, 36 
Comparative bibliology, 23 
Comfort of those that mourn, 49 
Co-operation of the human and 

Divine, 6 
Corroboration of Christ, 11 
Consequences of sin, 47, 48 
Consistency. 32 
Confession of faith, 90 
Confession of sin, 63, 87 
Conjugal love, 183 
Consternation, 175 
Conqueror, 163, 203 
Convalesence, 135 
Consciousness of pain, 128 
Consecration, 122, 125 
Contact with power, 118 
Condemning and being condemned, 

245 
Condemnation through unbelief, 68 
Converting power, 246 
Conservatism, 32 (note) 
Conversion of Paul, 215 
Craftiness, 95 
Criminal statutes, 45, 198 



Consumption, 274 

Correct exegesis, 34 

Correlation of faith, hope and love, 

164 
Counting the cost, 151 
Courts, agency of in conviction of 

sin, 44 
Credulity, 12 

Credentials of Christianity, 21 
Credibility of the sacred writers, 21 
Creeds important, 16 
Criminal law and lawyers, 145 
Curse shall be no more, 50 
Curse upon women, relation of cross 

to, 78 



Danger of false religion, 17 

Danger of irreligion, 17 

Danger of making God a liar, 20 

Danger of litigation, 226, 233 

Danger of new revelations, 26 

Dangerous epithets, 225 

Dangerous text, 122 

Dark sayings, 33, 52 

Decision of character, 196 

Defense of true faith, 21 

Decorum, 153 

Degrees of goodness, 71 

Deliverance from evil, 240 

Demands of prudence, 50 

Dependence of man, 99, 198, 215, 

257 
Devotion, public and private, 236 
Difference in men, 81 
Dilligence, 91 

Dipsycosity, 32, 75, 77, 242 
Disease, exciting cause of, must be 
removed, 3 
neglect of truth, a cause of, 

8, 11, 20 
relation of fear to, 174 
weakness distinguished from 

135. 174 
importance of hope in 

treatment of, 206 
defined, 135, 271 
Distortion of Scriptures, 30, 49 
Distortion through ignorance, 31 
Distortion through instability, 32 
Dissimulation, 95 
Distinction between disease and 



INDEX. 



495 



weakness, 136 
Disappointment of hone, 203 
Divine horticulture, 49 
Divine guidance, 26 
Divinity of Christ, 37 
Divine glory, 151 
Divine armor, 214 
Divorce, 187,227 
Double portion of spirit, 118 
Dogmatism, 34 
Dogma of eternal torment, 49, 94, 

98, 169 
Dreams, danger of being led by, 26 
Dread, 172 
Drugs, 175 

Dr. Dix, view of Divine love, 191 
Drunkenness, 43, 263, 270 



Eccentricity, 106 

Eis aionias aionion, 49 

Elijah, 118 

Ekklesia, 238 

Elpis, 203 

Elpizo, 203 

Enallage, 38, 208 

Envy, 150 

Enemies, love of, 143, 189, 235 

Ennui 220 

Energizing the will, 196 

Epiousia, 240 

Equivalency, 37, 120, 121 

Equivalent of law, love is, 170 

Essence of pain, 138 

Essence of sin and impurity, 74 

Eternal torment, dogma of, 17, 49, 

62, 94, 98, 169 
Eucharist, 261 
Evidence is of the essence of faith, 

11, 13. 
Exclusiveness of the Scriptures, 22 
Existence of God, 23 
Exegesis, importance of, 34 
Exegesis, principles of, 34 
Expiation, 57 
Executive ability, 195 
Ezra's preaching, 34 



Faith, love and good works, 9, 10, 13 
Faith, defined, 11 
assent of, 13 



Bible and nature, foundation 

of, 25 
common idea of, 11 
examples of, 14 
formation of, 13 
its importance, 14 
in Christ, power of, 115 
in recovery of patients, not 

necessary, 124 
law of, 15, 198 
obedience, rest of, 198 
rule of, 25 

regeneration, a work of, 59 
relation of sin to, 44, 73, 145 
relation of, to hope, 165, 206 
relation of, to the will, 199 
relation of, to love, 165 
shield of, 214 
salvation by, 251 
sound, required, 16 
trial of, 36 
the source of knowledge and 

power, 14 
value of, 89 

Faith proper and quasi-faith, 12 

Faith-law, see, Law of faith 

Faith-law, its importance, see pre- 
face 

Faith-law, relation of justice to, 98, 
114 

Four faith ages, 114 

Faith-knowledge, 9, 13 

Faithful witness, 11 

False religion, its danger, 17, 19, 28, 

3i 
Christ's conflict with, 
210 
Fanaticism from distortion of the 

Word, 30 
Fasting, 241 

Farrar, Caeon's, principles of exe- 
gesis, 34 (note) 
Fatherhood of God, 17, 240 
Fatalism, 91 

Fear, a consequence of sin, 47 
a general view of, 172 
deliverance from, 56, 271 
Dr. Buchan's view of, 138 
hath torment, 138 
how cast out, 171, 271 
of the essence of pain, 138 
relation of drunkenness to,267 



496 



INDEX. 



Fear of the Lord, the beginning of 

wisdom, 172 
Fear in disease, 174 
Fear of pain and death, 271 
Fertilization, spiritual, 49, 73 
Ferae naturae, 81 
Finding grace, 249 
First great cause, 23 
Forgiveness, through repentance, 63 
a work of faith, 65 
a discovery, 67 
Importance of, 62, 257 
not incompatible with 

correction, 66, 240 
paradox of, 68 
Foreknowledge of God, 91 
Fore-ordination, 91 
Fornication, 240 
Free agency, 91 
From faith to faith, 32 

G 
Garden of Eden, 1 1 
Gate to power, 240 
Generosity, 150 

Gentleness, importance of, 217, 246 
Gehenna, 225 

General utility of alathiasis, 262 
Gethsemene, prayer in, 120, 280 
Gladness and rejoicing. 222 
Glory of God, 240 
Glory in the wisdom of God, 88, 

165, 215 
God fainteth not, 37 
God is not furious, 37 
God is truth, 95 
God is love, 143 
God is good, 191 
Godliness, 108, 244 
Goodness, test of, 70 

degrees of, 71 
Good works, 10, 197, 201, 252 

relation of to hope. 201 
Golgotha, 225 
Golden rule, 250 
Gospel, essence of, 167 
Grace, denned, 99 

knowledge of, 98 
value of, 98 

Scriptures concerning, 99 
an ornament of, no. 
seeking and finding, 249. 
Growth in grace, 82, 258. 



relation of mercy 

tO 82, I98, 249 (1 

Growth in knowledge, 3 1 . 1 

Gumnazo, 83 jjfc 

Guiteau's case, 27, 49 
Guidance of the Holy Spirit, 26] ' 
through the Scriptures, 26 

H 

Haven's Mental Philosophy, extracts 
from 58, 59, 1 28, 1 40, 1 79, 1 8o, 
181, 182 
Handkerchiefs, healing by, n 3 
Hannah's importunity, 278 
Hallowed be thy Name, 240 
Hasty speech, 1 55 
Heart of man, 1 40 

Scriptural references 
to, 141 
Heart purity defined, 75, 107 
Health, secret of, 17, 82 
Healthy singing and praying, 29 
Hilkiah, 2 1 
Holier than thou, 73 
Hiatus in faith avoided, 1 1 6 
Hilton's view of pain and rest.i 3 1 
Holiness defined, 72, 75 

to whom granted, 

32 
de facto and de jure 

8 3 
Holiness with sobriety, value of, in 

parturition, 78, 219 
Honest heart, 255 
Homicide, 223 
Honor, preferring one another in, 

150 
Hope in Christ, 49, 202 
Hope, 161, 1 64 

relation of to faith, 165 
relation of to goods works, 

201 
three phases of, 203 
a remedy for disease, 206 
essence of prayer, 205 
faith, the foundation of, 206 
how it may always be success- 
ful, 203 
of the hypocrite, it shall per- 
ish, 203 
subjection to, 203 
Hoping against hope, 204 



INDEX. 



497 



Hope for the barren, 276 
Hope perennial, 236 
Horticulture, spiritual, 70, 73, 49 
Human responsibility, 44 
Humility, 1 50, 151, 152,^15 
Hygienic Christianity, defined, 1 

presented under three 
heads, 10 
Hygiene in its largest sense, 2 
Hygienic value of a quiet spirit, 83 
of faith in the presence of 

God, go 
of religious love, 193 
Hypocricy, danger of, 20, 95 
Hymnology; 29 

I 
Idealism, 9 
Ideal Christian, 230 
Ignorance, a cause of distortion, 31 
Ignorance mitigates, but does not 

excuse, 42 
Imagination, 58, 83, 139, 150, 126 

cleansing of, 266 
Immaculate conception, 279 
Imposition of hands, 125 
Impartiality of God, 104, 108 
Impressions, danger of being led bv, 

26 
Incognito, 90 

Incoercibleness of God, 99 
Incomprehensibility of God, 33 
Incurables, proper disposition of, 

245 
Inerrancy of the Scriptures. 23 
Information, two sources of, 9 
Infidelity, a source of disease, 17, 

28, 30 
Insanity, through distortion of the 
Scriptures, 30 

from trouble concerning 

the sin against the Holy 

Ghost, 69 

from trouble concerning 

sanctification, 76 

Insane persons characteriznd by 

impatience, 143 
Insomnia, 221 
Instructive examples, 278 
Instability a cause of distortion, 32 
Insults, resentment of, 232 
Interpretation of tne Scriptures, 21 



Is the Lord among us, 211 

Integrity of God, 129 

Interest, lending money at, 234 
; Intolerance to be avoided, 34 
; Intoxicating liquors, see drunken- 
ness 

Intoxication, no excuse for crime, 

j 155 

I Intoxicants for medicinal purposes, 

I I75 

j Intoxicants, a source of disease, 271, 

272 

Irreligion, dangerous, 17 

I Isaac's birth, 278 

I Isaac and Abraham, 36 

: Israelites in the wilderness, 11 



Jacob's birth, 278 

James' midwinter scene, 107 

Jealousy not an attribute of God, 22, 

37 
Jerusalem, its destruction, 19, 57 
double punishment, 68 
Jewish unbelief, n, 19 
Job's justness, 70 
j Joseph's birth, 378 
Joshua's command to the sun, 36 
Joy, 222 

Judicial faithfulness, 14 
Judaic faith -age, 114 
Juggernaut, 98 
Judicial oaths, 229 
Jupiter's cruelty, 49, 98 
Just men made perfect, 83 
Justification by faith, 57 
Justice and mercy, 66, 95, 100, 101, 

106 
Justice as modified by mystery, 95, 

105 
Justice a Divine attribute, 96, 101, 
as related to righteousness, 

102 
as related to the law of faith, 

98, 103 
as modified by grace, 102, 

107 
as manifested in the impar- 
tation of spirit, 103, 108 
the foundation of Christian 
perfection, 83, 99, 104 



yi 



49 8 



INDEX. 



Kindness, 2, 149 

Kingdom of God, 198, 215, 240 

Knock and it shall be opened unto 

you, 249 
Knowledge defined, 1, 9 

power of, 108. 144 



Lamb of God, 49 

Laughter, hygienic value of, -177 

Law of faith, 15, 17. 49, 70, 98, 114 

Law of God, 24 

Law depenalized, 45 

Law of equivalency, 37 

Law of association of ideas, 58, 83 

Law, its entrance into the world, 114 

Law fulfilled by love, 177 

Lawyers and priests. 169 

Lead us not into temptation. 240 

Learning of Christ, 13 

Lending and charity. 234 

Leprosy, 275 

Let well alone, 24 

Levitical priesthood, 57 

Lex talionis, 57, 231. 

Lex non curat de minimis. 85 

Liberality of God, 94 

Liberty and responsibility of man. 44 

Liberty of God, 94. 

Lily of the valley, 49 

Linking of virtues, 110 

Lincoln's method of teaching. 258 

Liston's view of pain, 133 

Litigation, danger of in dealing with 

Divine promises, 94, 120, 226 
Logic, essential to Christian faith. 12 
Logos, 12, 116 
Lord's supper. 261 
Love defined, 143 

characteristics of, 140 

is long suffering, 148 

is kind, 149 

is generous, 150 

is patient, 148 

is decorous, 153 

is panagathic, 156 

is decent, 157 

rejoices in truth, 158 
Love's mantle, 159 
Love as related to faith, 10, 159 
Love's hope, 161 



Love's endurance, 162 
Love's victory, 163 
Love correlated to faith and hope, 
164, 166 

as related to law, 169 
evidence of regeneration, 60 
greatness of, 168 
utility, test of, 70 
without dissimulation, 95 
Love exemplified. 178 
of kindred. 179 
strongest in the mother, 176 
of friends, 180 
of benefactors, 181 
of home and country. 182 
of strangers, 188 
of enemies, 143 
of God, 160 

of inanimate objects, 180 
Love, an original principle. 179 
universal, 179 

strengthened by circum- 
stances, 179 
Love of righteousness, 220 
Love Divine, as manifested in nature, 
191 
as exhibited in the cross of 
Christ. 
Love and obedience, 198 



M 



Majesty of Christ, 37, 42. 114, 121 
Malaria in hymnology, 29 
Malice, mystery of, 235 
McMillen's view of pain, 130 
Man's three-fold nature, 10 
Man's weakness and dependence, 94 
! Man of war. 114 

! Magisterial conception of God, 114 
I Man liveth not by bread alone, 2ti 
• Mantle of charity, 159 
'■ Marriage as viewed in the Sprip- 

tures, 184, 228 
j Means of grace defined, 2 

power of, 197 
importance of, 125 
two classes of, 19° 
Mechanics walk by faith, 14 
Meditation upon the Scriptures, 31, 

261 
Mediation of Christ, 57 



INDEX. 



499 



Medical efficiency of the blood of 

Christ, 58 
Medicine, value of, 2. 5 
Meekness, 122, 217 
Mens sans in sano corpore, 58 
Merchants walk by faith, 14 
Mercy and grace, 15, see grace 
Mercy as an aid to grace, 82,198,249 
Mercy in unbelief. 35 
Mercy as a modifier of justice and 

mystery. 100 
Mercy in every phenomenon. 8i, 

88, 91 
Mercy of God. evidence of. in 

nature and revelation, 92 
Mercy and truth, 106 
Mercy as a modifier of-patience. 148, 

249 
Mercifulness, \alueof, 218 
Messiah, the anointed. 59 
Metanoia, 209 
Miracle, defined. 4 

object of. 7 
Miraculous power not extinct, 7 
Miraculous conception of Christ, 56 
Minimization of pain, 126, 127, T29. 

129 
Misconstruction of the word. 34 
Mirror of God. 170 
Mission of suffering, 8, 4- 
Modesty, 251 
Mosaic statutes. 45 
Motherhood, 279 
Mourning as related to wrath and 

pain, 174 
Murder, 223 • 

Music, hygienic value of. 150. 176 
Mystery in all phenomena. 8, 33, 49. 

81, 100, 105 
Mystery, an attribute of God, 33 

modified by mercv. 95, 100. 

ioi 
of godliness. 57 
of love, 142 
of marriage. 186 
of human will, 194 
of malice. 235 
Mysterious interdependence of faith, 

hope and love. 



N 



I New revelations, 21 

danger of generally, 26 
in hymnology, 29 
New Testament, a quasi-statute 
book. 45. iq8 



Obedience uf faith and love, 198 

Objective and subjective, 9, 37 

Object lesson method, 253 

Obstetrical science. 2, 78 

Old and new, 188 

Omniscience. 96 

burden of. 80, 120 
value of, faith in, 119 

Omnipotence. 88. 89, 94 

value of faith in, 117 

Omnipresence. 88, 90, 95, 118 

Oneness with God. 122 

Optimism, 70 

Origen's analogical reasoning, >a 

Ormethistic faith. 258 



Nature, study of, 243 



Ounce of prevention. 8- 
Over estimation. 105 



Pain. 49 

minimization of, 120. 139 

value of general providences in 
treatment of. 126. See also 
preface to Medical Memo- 
randa found at the end of 
this volume 

definition of. 128 

origin of. 129 

relation of to disease. 130. 1 35, 

•74 
fear, the essence of. 1 38 
value of mourning, submission, 
patience, fortitude and endur- 
ance in treatment of, 122, 
137, 162. 174, 215. 216. 280 
Panagathism. defined. 70 

relates only to the 

present. 70 
hygienic value of, 70 
143, 144, 147, 156 
foundation of, 9 1 
Panagnotism defined. 72 

as related to individual 
sanctification, 75 
Panagnotic syllogism. 75 



500 



INDEX 



Parables, how interpreted, 40, 253 

Parable of outer darkness, 254 
sower, 255 
tares, 256 
little children, 257 
grain of mustard seed, 258 
sycamine tree, 258 
hidden treasure, 259 
thief in the night, 259 
pearl of great price, 260 

Parables in the Eucharist, 261 

Paradoxes in sovereignty, 43 

Paradox of expiation, 63 

Paradox of impartiality, 104 

Partnership between God and man, 6 

Party spirit, 1 ^3 

Parturition, 52, 54, 59, 1 39 

Paternal conception of God, 114 

Patience, 107, 108, 148, 280 

as modified by mercy. 249 

Patriotism, 182 

Paul as a logician, 12 

Paul's description of sin, 48 
juridical spirit of, 55 
not crafty, 95 

Peculiarity of the Scriptures, 33 

Perplexity, 33 

Penalty of the law, 45- 

Personal knowledge, 9, 12 

Pervercion of the word, 30, 21. 32 

Pessimism, 70 

Perfection, defined, 83 

Perfect faith, 81 
peace, 83 
character, 108 
love casteth out fear, 171, 
174, 271 

Peace, 107, 221, 226 

Petty litigation, 233 

Peter's fall, 49 

Perseverance in prayer. 239, 249, 
270 

Philosophy, defined, 1 

Physicians, 2 

Philosophy of imposition of hands, 
125 

Philosophy of the beatitudes, 215 

Pharisees, righteousness of 198,215 

Plan of Salvation, 5 1, 57 

mystery of, 52 

Power of the will, 13, 195 
of the Scriptures, 24 



Power of God, 88 

value of faith in, 89,94 
Power of a complete -Christian 

character, no 
Poetic license, 39 

Praying with the spirit and under- 
standing, 29 
Prayer, 29 

Philosophy of, 236 
private, 237 
public, 238 
perseverance in, 239 
hope, the essence of 205, 
214 
Post-apostolic faith-age, 114 1 46 
Politeness, 235 
Polylogy, 239 
Prayer test, 94, 1 20 
Prayer of faith, 1 1 1 

faith required, 1 1 3 
principles involved, 112 
ulties presented, 113 
answered, 1 20, 124 
F . .and preacher. 246 

attendance upon, 31 
conversion under, 246 
gentleness in, 246 
patience in, 246 
Praise of God, 240 

alliterative relation of, 
1 07 

power of, 246 
gate of power, 107, 
272 
Present existence of Christ, 116 

value of faith in, 116 
Present pain, 127 
Preparati n in the gospel, 246 
Prejudice, 1 3 

Present salvation, 70, 84, 1 37, 147 
Premonitions, 26, 28 
Principles of exegesis, 35 
Priesthood, 57 

Progress and conservatisn, 32 
Prometheus bound, 49, 68 
Prosperity, 107, no 
Providence, general and special, 4 

15, 28 
Propitiation, 57 
Prudence, demands of, 50 
Purity, universal, 74 

alliterative relation of, 1 07 



INDEX. 



50 1 



Purity, a work of faith, 75 
utility, test of, 73 

Q 

Cjuasi-faith, 1 2 

Quantity and quality, 1 2, 1 5, 37, 1 1 4, 

120 
Quasi-justice of God, 97 
•Quasi-statutes, 169 
Quasi-codification of the means of 

grace, 19, 8 



Raca, 225 

Rachel's deliverance from reproach, 

278 
Railing, 101 
Railway faith works, 15 
Reasonableness, 1 2 
Reason involved in true faith, 1 1 , 

25 
Realization of hope, 203 
Reconciliation, 64 

Recuperative power of nature, 1 34 
Rebecca, entreaty of, 273 
Rejoicing and gladness, 222 
Regeneration, 35, 59, 60, 61 
Religion, true and false, 1 7 
Repentance, 35, 43, 63, 269, ^44, 

246, 269 
Reproof and rebuke, 1 6 
Rose of Sharon, 49 

S 
Sacrifice of Christ, 51 
Salvation, plan of, 51, 57 

through faith, 53, 251 
through the truth, 87 
present salvation, 84, 87 
from evil and sin, 85. 86 
from violence, 86 
from temptation, 86 
from affliction, 86 
from poverty and great 

riches, 86 
from false religion, 86 
from foolishness a u d 

insanity, 86 
from trouble, 86 
from wealth, judgment 

and justice, 86 
from hell, destruction and 

death, 86 



Salt that has lost its savor, 35 

Sanctification, 74 

defined, 72, 75 

a scriptural doctrine, 

74 
alathiastic importance 

of, 76, 143 
delicacy of the subject 

76 
trouble about, tabu- 
lated cause of in- 
insanity. 76 
basis of Christian 

character, 77 
not a partial work, 79 
to whom granted, 82 
synonymous with holi- 
ness, 74 
by faith, 75 
Saul and David, 150 
Saul of Tarsus, 215 
Samuel's birth, 278 
Sarah's conversion, 11, 278 
Science, defined, 1 
Science of self, 148, 58 
Scriptures, exclusiveness of, 22 
inerrancy of, 23 
distortion of, 30 
meditation upon, 31 
peculiarity of, 33 
Scylla, 17, 49 
Secret of health, 17 
Selfishness. 154 
Seeking and finding, 249 
Sets and clans, 143 
Sensibilities of man, 140 
Sermon on the mount, 215 
Seasonable speech, 158 
Self-evidencing revelation, 5-5 
Shadow of Peter, 113 
Sheba, queen cf, 99 
Skolax, 49 
Sin, 41 

triune essence of, 268 
common to mankind, 43 
consequence of, 47, 43 
utilization of, 70, 73 
salvation from, 85, 86 
Sin not that grace may abound, 34, 

70 
Sins of knowledge, 44 
of ignorance, 44 



5°2 



INDEX. 



Sin offering, 51 

Sinful habits, 87 

Sin of unbelief, 42 

Singing as related to health. 29 

Snare of the fowler, 120 

Sic transit gloria mundi. 240 

Snake bite, 175 

Sound faith required, 16 

Sound words important, 16 

Sound doctrine important, 26 

Solomon's view of mirth, 29 

Solomon's ornament of grace, 106 

Social amenities, 36 

Sovereignty, 42 

inheres in God, 42, 240 
p r e-apos tol i c faith- 
works relate to, 114 
Sobriety and holiness, value of, in 

parturition, 73 
Spiritualism, 25 
Specific source of disease, 20 
Spirit of adoption, 61 
Spirit of understanding, 29 
Spiritual fertilization, 73 
Stare decissis, 32 
Stripes on account of sin, 42 
Stewardship, no, 154, 244 
Stoicism, 147 

Supernatural help, see preface 
Supernatural revelation-discussed, 22 
Surgery, utility of, 2 
Supererorgation, 5 
Subjective and objective, 9, 37, 27 
Superfluous wisdom, 24 
Superfluous revelations, 24 
Substitution of Divine for hnman 

will, 37, see equivalency 
Subrogation, 63 
Suretyship of Christ, 63 
Subjective unforgiveness, 68 
Sufficient unto the day is the evil 

thereof, 70. 126 
Submission to God; 119 

value of, 122, 217,203, 
240, 280 
Submission of love, 163, 203 
Superexaltation, 151. 152 
Suffering, misssion of, 8, 47 

salvation from, 86, 126, 
129, 143 
Sword of the spirit, 214 
Survival of the fittest, 248 



Swedenborgianism, 25 
Synecdoche, 38 
Syllogisms, 53, 75. 



Tantalus, 49, 

Tempting God, danger of, 5. 94, 120, 

125. 126, 156, 200. 258 
Temptation in the wilderness, 210. 
Temptation, lead us not into, 240 
Temperance, 108, 155 
Teachableness, 31, 257 
Terror, 182 

Things old and new, see preface 
Therapeutics, important steps in, 8 
Three graces — faith, hope and love, 

no 
Thanksgiving and praise, 240 
The Lord is my helper, 173 
The whole world to be christianized. 

240 
The Lord's prayer, 240 
The good fight, 251 
The moralist, 198, 215 
The girdle of truth, 272 
The breastplate of righteousness, 273 
Thief, parable of, 40 
Thinking too highly of ones self, 215 
Thou fool, danger of saying, 225 
Thomas' unbelief, 11, 12. 
Thy wilt be done, 122, 163! 203, 280 
Thy gates praise, 240 
Tinkling cymbals, 35 
Tobacco, 3 

Torment, eternal, dogma of, xy 
Tower of babel, 37 
Torment of fear, 171 
Tribulation. 77, 78, 107 
Truth, 8 

healthful, 8, 95 

value of knowledge of, 98, 
125, 126, 155 

value of love of, 95 

as related to fear, 173 
Truth heals, 173 

True religion, importance of, 17, 213 
True worship, 237, 238, 29 
Trinity, 27 
Trust as related to hope and love. 

203 
Trust in God, 211 
Trusteeship of man, 244 



INDEX 



503 



Tuberculosis. 274 
Type and antitype, 253 

U 

Unbelief, its results, 11 
two forms of, 18 
a ground of mercy, 35 
sin of, 42 

Unforgiveness, not a Divine attri- 
bute, 64 

Unpardonable sin. expiated on the 
cross, 69 

Unsearchableness of God, 23, 33 

Unsearchable riches, 52 

Unrestricted love, 142, 143, 189, 193 

Unprofitable servants, 144 

Unselfishness, 154 

Union of spiritual forces, no 

Union of Divine and human, no 

Universal utility, no 

Utility of sin, 145 

Utilitarianism, 147 

Utility, as related to Divine help, 
200, 212 

Utility, the test of gocdness, 70, 200 

Utility, the test of love, 70, 144, 147, 
212 

Utility, the test of purity, 73 

Utility of prisons, 73 

V 

Value of knowledge of Gcd, 93 
Vaunting, 151 
Valley of Gehenna, 49 
Vain repetitions, 239 
Venereal disease, 272 
Vicarious sacrifice. 57 
Veratrum, 175 
Vigilance, 279 
Virtue founded in utility, 147 

its own reward, 108 
Virtue of patience, 148 
Visions and dreams, danger of, 26 
Visiting Gcd, 144 
Vital practical question, 111 

W 

"Wailing and gnashing of teeth, 174 
"Waiting, mitigated by mercy, 249 



Widow and fatherless, 177 
Washington's farewell, 152 
Weakness of man, 90, 215 
Weariness, not an attribute of God, 

37 
Weak and yet strong, 94 
Weakness distinguished from dis- 
ease, 135, 174 
Weakness of man, 215, see depend- 
ence 
Well's Res adjudicata, 32 
Why we should pray, 240 
Will of man, 13 

involved in mystery, 194 
definition of, 196 
power of, 195 
as related to faith and 
love, 199 
W T illiam's view of pain, 132 
Wisdom, defined, 1 

chief grace, 31 
is pure, 77, 107 
superfluous kinds of, 24 
fear the beginning of, 172 
W T isdom of Gcd, glory in, 215 
Wise in one's own conceit, 215 
Without a parable spake He not, 253 
With Gcd, all things are possible, 94 
Woe endured, is woe cured, 78 
Worldlimindedness, 244, 268 
Word of God, self-evidencing, 21 
Wcman in travail, 59 
Woman, silence of in the church, 76 
healed by the hem of 
Christ's garment, 118 
Wonderland of heart impurity, 80 
Wonderfulness of God, 109 
Worship, 237, 238 
Wrath to come, 85, 137 
Wresting the Scriptures, 30 



Young's view of the Scriptures, 25 
Young man tested, 36 
Yoke of Christ, 136 



Zacharias. the dumbness of, 11 



SUPPLEMENT. 



MEDICAL MEMORANDA 



MEMORANDA 



OF THE 



Theory <#> Practice 

OF 

MEDICINE 

BY 

DR. BENJAMIN FRANKLIN McMILLEN, 

REVISED AND PUBLISHED 

AS A 

SUPPLEMENT TO ALATHIASIS. 
" My people are destroyed for lack of knowledge/' — Hosea. 

1895 A. D. 



Entered according to act of Congress, in the year 1895. 

By LIS TON McMILLEN, 
in the office of the Librarian of Congress, at 
Washington, D. C. All rights reserved. 



INTRODUCTION. 



By LIS TON McMlLLEN. 



These memoranda were written by my father, Dr. B. 
F. McMillen, practically, in the last three months of his 
Ufe. He had been revolving the subject in his mind for 
/ears: but really wrote them during what proved to be 
a fatal illness, arising from an injury to the kidneys, 
through being thrown violently from his buggy by the 
sudden start of a frightened horse. He that had treated 
so many others, was finally compelled to yield to a dis- 
ease that was beyond the power of any remedy known to 
him. During this time of enforced leisure he dictated 
this instructive little treatise to an amanuensis. He died 
shortly after the last passage was written; and hence he 
had no opportunity to revise his work. This revision I 
have undertaken, correcting the plain mistakes of the 
amanuensis, filling in some blanks, avoiding some repeti- 
tions, and other minor matters, and arranging the book 
in chapters and sections, and supplying annotations, head- 
notes and index. But the body of the work is substanti- 
ally as he wrote it: and the reader here has a brief com- 
pendium of'the experience of an intelligent and conscien- 
tious physician, singularly and wonderfully skilled in his 
profession that he pursued for over forty years, the last 
half of which was in Oskaloosa, Iowa: during which time, 
I lived with him, and his medical office and my law office 
were practically in connection. I had full opportunity to 
know his views, and sound judgment, and have no doubt 
that the utmost reliance can be placed upon the state- 



510 MEDICAL MEMORANDA. 

ments of facts, in his work: and his medical theories in 
the main must be true, if success is a test of the truth. 

I publish these Memoranda, in connection with and as 
a supplement to my volume on Alathiasis; for they both 
have a mission. 

The principles of Alathiasis, relate more to questions 
of spiritual hygiene, so far as they concern prevention and 
healing of disease. And hence these principles may be 
regarded as hygienic adjuncts in addition to the matters 
of hygiene so strongly urged in these Memoranda. In 
fact he hints at the idea that there is valuable spiritual 
force in the treatment of disease, by declaring that human 
sympathy and real friendship on the part of the attend- 
ants are important elements in such cases. And also in 
his citation of what he and his patient believed to have 
been a successful appeal to the power of Christ, in whom 
he trained me to trust from the time I was a little child. 

Alathiasis involves the study and practice of Christian 
philosophy. Christ was a great philosopher and no one 
can be his disciple, unlesss he possesses a philosophical 
turn of mind. Hence Alathiasis is addressed to Chris- 
tians who have sufficient age, experience and intelligence 
to investigate the questions presented. And therefore it 
is not adapted to infants and little children and those of 
immature years. Neither is it adapted to unbelievers in 
the gospel; for, they are neither philosophical nor candid 
in their investigations of the precepts and truth of the 
gospel. Children and unbelievers therefore stand more 
in need of earthly physicians and to them these Memo- 
randa will be valuable, so far as they go. That is to say, 
so far as the human system is amenable to physical as con- 
tra-distinguished from metaphysical, psychological, or 
spiritual force. 

But as applied to intelligent Christians, there is a class 
of cases that will bring out the line of demarkation 
between Alathiasis and these Memoranda. First: My 
father clearly brings out the truth that cryptogamic and 
zymotic disease often lurk in the atmosphere we breathe. 



INT ROD UCTION. 5 1 ( 

He also enforces the truth that the human organs are deli- 
cately constructed; and especially is this true of the liver. 
He also brings prominently into view that accidents and 
other causes of disease are liable at all times to assail us. 
Now in view of the manifest perils seen and unseen by 
which we are surrounded, it is plain that there is 
greater need of protection from disease, than any purely 
earthly system of the best physicians, can afford. Ala- 
thiasis, therefore, seeks to bring the Christian more under 
the Divine protection, by leading him to study, and prac- 
tice the gospel means of grace and salvation; and shows 
the utility of such things, by pointing to the fact that 
the prayers and faith of Christendom have banished the 
worst scourge of the race — leprosy — to idolatrous nations. 
My father's work hints at this line of thought, but does 
not develop it. He recognized the value of hygiene it is 
true, in the manner of prevention of disease; but he treats 
more of matters relating to physical hygiene. But, Ala- 
thiasis, while recognizing and adopting his recommenda- 
tions, concerning food, clothing, shelter, cleanliness, bath- 
ing and ventilation and many other of his important 
hygienic suggestions, yet goes beyond these and studies 
matters' relating to the spirit of man that is greater and 
more important than the body: and also seeks the grace of 
Divine prevention, when our physical and spiritual 
resource will not avail to shield us from dangers seen and 
unseen. God sees them and there are times, no doubt, 
when nothing but his strong arm can save us. 

Second. Alathiasis, also seeks to supplement the 
work of the physician within its proper domain, by study- 
ing how to obtain, as far as may be, the Divine bless- 
ing upon the treatment employed. 

Third. It will be noticed in these Memoranda that 
nearly all diseases, commence in the beginning with 
some sort of fever, which is preceded by a chill, or 
shivering or shuddering of the patient. Now fear is 
always connected with this shivering. The attack comes 
suddenly, the head aches: and pain is also felt elsewhere 



512 MEDICAL MEMORANDA. 

in the body and there is more or less alarm in the heart 
of the patient. Now I am prepared to admit that if God 
suffers such an attack to come upon one of his faithful 
children so strong as to produce consternation, or destroy 
his presence of mind and cause delirium: then his power 
to philosophize is. gone: and until it returns his friends 
must care for him, the same as anyone needing guardian- 
ship or help. And in such cases the heroic treatment 
by tartar emetic, veratum, and the other remedies recom- 
mended by my father may be resorted to. But in a 
milder case of shuddering, where the fear is more or less 
considerable, but not amounting to consternation, my 
contention is that there is a perfect love that casteth out 
fear, working through the truth, and if the patient will 
preserve his presence of mind and watch his sensibilities, 
he can in the manner described in Alathiasis, overcome 
the fear and thus destroy the chill and shivering of 
which the fear is the essence. 

But if it should turn out that fear is a mere incident 
of the disease and not of its essence, then the exercise of 
this spiritual quality will be an important hygienie adjunct 
that will at least greatly mitigate and modify the disease, 
if it does not deliver the patient entirely from the neces- 
sity of the severe course of medicine described in these 
Memoranda. It seems to me that most any ordinary case 
of chill and fever might be either cured or greatly modi- 
fied, by washing, bathing, dieting, good cheer and the 
exercise of the perfect love that casteth out fear. And I 
may add that this has been my experience sufficiently 
frequent to aid me in this belief. 

If, however, the green poison exists in the system, in 
large quantities, such as veratum brings out, the use of 
that drug is probably a shorter and cheaper road, than to 
undertake to keep the mind and heart in a state of 
equilibrium and peace, while the system is engaged in the 
work of eliminating the poison, by its ordinary process. 
But in either case, the perfect love that casteth out fear 
is of great hygienic value, and is a great means of secur- 



INTRODUCTION. 513 

ing the Divine blessing upon all the means employed, 
whether physical or spiritual. 

Fourth. In reading the accounts of the severe chronic 
cases that my father relates, sometimes requiring months 
and years in their treatment, it is very plain that in many- 
of these cases it is exceedingly desirable that Divine grace 
should intervene not only to baptize the physician with 
wisdom, but also to co-work with and bless the treat- 
ment employed and mitigate the condition of the patient 
as much as may be, and hasten the final termination of 
the disease. 

Alathiasis seeks to treat of the gospel method of 
securing the co-operation of the Great Physician: and my 
hope is that in some of its chapters, especially the one on 
the Prayer of Faith, the reader will find light on this 
question. 

These two works then do not antagonize each other, 
but in their respective proper spheres, I hope, will be 
found, to be valuable supplements to each other, each 
completing what the other lacks. 

I therefore take great pleasure in publishing this 
precious and valuable little treatise that my father has 
written. I consider myself fortunate that its publication 
has fallen to my lot: and when I see how . excellent a 
complement one seems to be of the other, I cannot help 
but think that the God whom we both so often worshiped 
together, around the family circle, has in a measure at 
least taken a hand in the development and preparation of 
these two books. For the Divine promise is: " If any mart 
lack wisdom, let him ask of God, who giveth to all men 
liberally and upbraideth not." And we both have often 
asked for such wisdom and usefulness as God is willing 
to bestow. 

The author of these Memoranda was a kind and affec- 
tionate father — a true and faithful friend, an earnest and 
devout Christian and died in the faith, and I take great 
delight in paying this tribute to his memory. 



5* 



MEMORANDA 



OF THE 



THEORY AND PRACTICE OF MEDICINE 



CHAPTER I. 



COMPOUNDS AND FORMULAS. 



Sec. i. Prefatory. — In order to bring remedies within 
the reach of the general reader, I have for a number of 
years sought to generalize the principles of medkine in 
simple language adapted to the unskilled reader, and 
present a brief compendium of disease and medicine that 
will be of practical utility. 

It should be observed that this work relates principally 
to acute idiopathic 1 disease, which is the field occupy- 
ing most of the attention of the average practitioner. 

As to surgery and obstetrics: . I have not deemed 
it possible to bring these branches largely within the reach 
of non-professionals. Yet it is true that these subjects 
can be so presented to the intelligent reader, that he will 
be able within certain limits, to enter boldly into the 
realm of traumatic 2 disease. 

1 Sec. 29 a 34. -See Sec 33 



COMPOUNDS AND FORMULAS. 515 

In order to arrest the attention of the reader, and for 
the purpose of convenient reference, I have deemed it 
necessary, to set forth in advance, a certain number of 
compounds and formulas, that I have used in my practice; 
and which non-professionals can prepare and handle as 
well as physicians. These formulus begin in the next sec- 
tion, and should be carefully studied. 

Sec . 2. Fever Powder No. One. — This powder is com- 
posed of quinine, 1 salicin, 2 ginger, 3 sulphate of iron,* each 
one ounce. Then add sulphate of morphia 6 one drachm. 
These five articles should be thoroughly mixed and finely 
pulverized and put into a glass jar, carefully covered. 
When used the jar should be shaken and turned over 
several times, as there is a tendency on the part of the 
iron to sink to the bottom. 

A level teaspoonful of this powder will make four 
doses for the average adult person. It can be easily sub- 
divided for the young. But if given to very small children, 
it is best to mix a half teaspoonful, in a tea cup full of 
water; adding a teaspoonful of sugar. Give of this, 
according to the age, watching the effect of the morphine, 
being careful not to produce stupor. 

This powder can be given with benefit in every form 

1 'Quinine is used in practical elevation of temperature, except it 

medicine as a tonic, antiperiodic, be it be in simple inflammation of 

antipyretic, and a uterine stimulent the brain or its membranes." — 

It is certainly the most efficient U. S. Dispensatory 1 279 
remedy known to malarial diseases. 2 " The action of salicin upon the 

* * * Quinine exerts in animal organism is not known. It 

febrile disease a decided antipyretic is certainly rapidly absorbed; prob- 

action, which is especially mani- ably as quinine; but once in the 

tested during those stages of disease. blood it see*ns to be rapidly decom- 

in which the natural tendency is posed, the products of the change 

towards a lowering of temperature-. appearing in the urine fifteen to 

In typhus and typhoid fever, scarla- thirty minutes after the injection of 

tina, severe erysipelas, rheumatic a single dose. * * * It has 

hyprexia, etc * * * been highly recommended as a 

twenty grains of the alakaliod are substitute for salicylic acid in 

often very efficacious in preventing rheumatism * * . * Salicin 

a rapid return of excessive fever. has also been used to some extent as 

As an antipyretic the drug should be antiperiodic, and appears to possess 

used, whenever, there is serious some controlling influence over 



516 MEDICAL MEMORANDA. 

of acute disease, with the exception of croup, and the 
first stage of smallpox. It can also be used in all forms 
of chronic disease, where it is needed. 

The reader should be careful to note that the use of 
this compound is limited only b}' the idiosyncrasy of the 
patient. For instance, it contains a small quantity of 
morphine. And in rare instances patients are found, who 
are not able to take morphine under any circumstances. 
With some of these it produces vomiting; with others 
serious nervous disturbance, In such cases the proper 
plan is to omit the morphine. 

The reader will be careful to observe that these curi- 
ous effects of morphine are seldom met with and have 
nothing to do with the generality of patients. 

The objection to the use of this compound in croup 
is the fact that it would waste time, and delay the use and 
effect of the specific croup mixture hereafter described. 

So also in case of smallpox: if the powder is given in 
the first stage, it would increase the« number of pustules, 
and this is always a misfortune. 

Again it may be said, in some very rare cases, the 
reader will find some obscure affection of the brain, where 
the tendency to stupor is uncontrollable. In such cases, 

malarial disorders." — U. S. Dispen- morphine is the chief narcotic 

satoryi3i6. principle of opium. * * * 

3 "Ginger is a grateful stimulent In consequence of its insolubility in 
and carminative, and is often given water, morphine in its pure state is 
in dyspepsia, flatulent colic, aad the less certain in its effects than some 
feeble state of the alimentary canal of its saline compounds. * " :f * 
attendant upon atonic gout. It is an Its salts are therefore always pre- 
excellent addition to the bitter ferred. The acetate, sulphate and 
infusions and tonic powders, impart- hydrochlorate have been employed, 
ing to them an agreeable, warming, Between these there is great simi 
and cordial operation upon the larity of action, and what may be 
stomach."— U.S. Dispensatory 1632. said of one in regard to its thera- 

4 " Sulphate of iron is a very peutical effects, will equally apply 
astringent chalybeate. * * * to the others. They have the 
[ts astringency fits it especially for anodyne, soporific, and diaphoretic 
use when anaemia is conjoined with properties of opium, but are less 
marked relaxation, or tendency to stimulent and less disposed to con- 
immoderate discharges." stipate the bowels."— U. S. Dispen- 

* "There can be no doubt that satory 990. 



COMPOUNDS AND FORMULAS. 517 

the powder if given at all, should be discontinued, if the 
stupor increases. In such an extreme case as this, 
veratum is the choice remedy, followed by bromide of 
potassa. But as to these and many other details, see the 
remarks, under the several different diseases. But with 
these exceptions, any person, whose idiosyncrasy does 
not get in the way can take this remedy with impunity. 

To sum up briefly, it may be said that this powder 
may be given, whenever there is pain, or chill, fever, flux, 
diarrhea, erysipelas, quinsy, diphtheria, scarlet fever, 
measles, mumps, rheumatism and gout. But in the last 
two cases, its effects will only be palliative. In all other 
forms of suffering here indicated, the effect is curative. 
But of course the use of this remedy does not preclude 
the use of numerous adjuncts, hereinafter set forth. 

Now if the reader will give careful heed to the fore- 
going summary, he will perceive that the terms used, 
apply to all acute diseases; while at the same time, they 
include most of the conditions, involved in nearly all the 
forms of chronic disease. 

if the reader could search the whole field of medical 
literature, he would seek in vain for the names of diseases 
where there is neither pain, fever, chill, flux, diarrhea, nor 
inflammation. It is well known that pain is connected 
with all inflammation, tumors, abscesses, swelling — every- 
thing in fact that calls for remedial agency. It matters 
not how many subdivisions there may be of fever, 
pneumonia and the like — they are all amenable to the 
mysterious force, which the Creator has placed in the 
elements of this single compound. But while all this is 
true, no one will be justified, in depending upon this 
powder alone to the neglect of the numerous remedies 
and appliances, discussed in this volume under their 
proper specific heads. 

The manner of using this powder, the number of doses, 
and such matters, will be more particularly alluded to in 
the discussion of the treatment of specific diseases. It is 
only proper to say here, that in all forms of fever, the 



518 MEDICAL MEMORANDA. 

patient should commence without delay, and take one 
dose from to two twelve hours apart, according to the 
visible effect; always waiting and delaying indefinitely, 
where there is much dizziness, drowsiness, or stupor; also 
to lessen the dose where experience and observation show 
it to be necessary. 

It is scarcely necessary to state that the giving of this 
powder, notwithstanding its mysterious powers, will in 
no wise justify the neglect of any or all of the principles 
of rational hygiene. The air, food, drink, washing, bath- 
ing, clothing, shelter, all indeed that belongs to the 
proper care of patients, must never be lost sight of. All 
these will be spoken of hereafter as well as the adjunct 
remedies, used in connection with this powder. 

Concerning the few cases where the stomach of the 
patient is disturbed by this powder, it should be observed 
that the difficulty may possibly be overcome, by giving 
very small doses; yet as before stated the morphine must 
be omitted in all cases where the idiosyncrasy of the 
patient is against it. 

I knew a case of nervous headache, where a very small 
portion of morphine, produced vomiting for twelve hours; 
also another case where one eighth of a grain of this drug, 
given to a nervous woman, brought on alarming symptoms 
of quivering, trembling, jerking and fright. But these 
instances are so rare that many practitioners never get 
sight of them. 

These curious and anomalous effects of remedies are 
occasionally incident to the use of all important drugs. 
They must always be watched for; and carefully noted; 
and in no case should remedies ever be forced upon an 
individual who cannot take them. 

To illustrate this subject, I will mention a single case. 
Calling once incidentally at a house, I found a robust and 
vigorous man who had been suffering several days with 
the toothache. Morphine and other remedies had failed 
to give him relief. I prescribed tartar emetic — a very 
small dose on the point of a penknife. The medicine soon 



COMPOUNDS AND FORMULAS. 519 

took effect, producing vomiting and cramping; and the 
patient apparently in great agony, declared that he was 
going to die, and demanded to know if anything could be 
done for him. I administered a teaspoonful of tannin and 
he was all right in fifteen minutes. This was the first 
and last example of the kind I ever witnessed; but it is 
instructive in illustrating the unexpected effect of drugs 
that sometimes occurs. 

So with this fever powder No. One: As a general rule 
it will be successful in the cases indicated. But mysteri- 
ous exceptions will occur; and for these the reader must 
be prepared as best he may. 

Sec. 2. Fever Powder No. Two. — This is the same 
as fever powder No. One, with the morphine left 
out; and may be used in the same manner and for the 
same purposes; and where the patient suffers with pain- 
some substitute for the morphine may be used. If noth- 
ing better is found, paragoric may be useful in allaying 
pain, if the patient can take a teaspoonful often enough to 
accomplish that purpose. This is especially applicable to 
children. But the effect of this slight opiate must be 
watched as carefully as that of morphine; and in no case 
should it be thrust upon a patient, where it manifestly 
disagrees with it. 

The dose of this remedy for infants is one drop for every 
month of its age. 

As I deem this a very important matter, I will give a 
brief recital in order to impress this point upon the atten- 
tion and memory of the reader. I was called some five 
miles on a cold winter night to see an infant that was sup- 
posed to be dying. After examining the child and ques- 
tioning those in control, I elicited the fact that the hired 
girl had given the baby (just four days old, four drops of 
paragoric.) 6 The result was profound stupor, the child 

6 The cam f horn U-d tincture of slight pains in the stomach and 

ofium well known as faragoric ' *is bowels, to check diarrhoea, and, in 

a very pleasant anodyne, much used infantile cases, to procure sleep." 
to allay cough, to relieve nausea and U. S. Dispensatory 1529. 



5*o MEDICAL MEMORANDA. 

remaining entirely motionless. I administered strong 
coffee, held a bottle of ammonia to its nose, and slightly 
jerked the hair on the back of its neck. In the course of 
an hour the baby recovered. 

The reader must pardon, the various digressions thus 
far made in relation to the different preparations of opium. 
I- am very unwilling to treat of opiates at all, without call- 
ing attention to these exceptional and unexpected effects. 

Sec. J. Fever Powder No. Three. — This preparation 
is the same as fever powder No. One, except the morphine 
and ginger are omitted. It may be used in all cases, the 
same as in No. One. It has this advantage over the others. 
It may be given to dyspeptics and to patients with all 
sorts of weak stomachs, by commencing with very small 
doses. To illustrate: A lady came to me from a distant 
state having " suffered many things of many physicians." 
For fifteen years she had been the victim of the worst 
form of dyspepsia, suffering with a. fearful burning sensa- 
tion in her stomach, often spitting up quantities of glairy 
fluid that seemed like scalding water. For a long time 
she had maintained a wretched existence on meals of 
nothing but a few crackers and cream. 

After applying counter irritants to the stomach and 
spine, I gave her this powder No. Three, in very minute 
quantities, three times a day, gradually increasing,' until 
she could take about one quarter of a teaspoonful, which 
is about one half the usual dose. At the end of three 
months she was apparently cured. 

In regard to these three powders one general fact must 
be kept in view: In treating chronic diseases, for a con- 
siderable length of time, it is possible to get too much 
iron into the system. An extreme result of this kind pre- 
sents the curious spectacle of one whose body cannot be 
washed with soap and water but may be washed with 
vinegar alone. 

It is also understood that this particular preparation of 
iron (the sulphate) when used too freely for a long time, 



COMPOUNDS AND FORMULAS. 521 

may result in permanent injury to the mucus membrane 
of the stomach and bowels. 



CHAPTER II 



SPECIAL MIXTURES. 



Sec. 4.. Fever Drops. No. One. — This mixture is 
composed as follows: Quinine and salicin, each sixty 
grains; morphine, two grains; sweet spirits of nitre, 1 two 
ounces; simple syrup eight ounces. 

This is better adapted to children than to adults. The 
dose for a child eight years old is a teaspoonful; lessening 
according to age for younger children; being careful not 
to make the patient drowsy. 

It is best to leave the morphine out entirely and use 
in its place a little paragoric suffcient to allay any pain 
and restlessness. 

The dose of paragoric, for infants, is one drop for 
every month of its age. The time will be the same as 
for powder No. One, any where from two to twelve hours, 
according to the urgency of the case, always being care- 
ful not to produce stupor. In all diseases of childhood, 
except croup, this mixture should be given with the pro- 
viso above mentioned. 

Sec. 5. Fever Drops No. Two. — This mixture consists 
of quinine and salicin, each sixty grains; sweet spirits of 

1 "Sweet spirits of nitre is dia- the secretions, especially those of 

phoretic, diuretic, and antispasmodic. sweat and urine. It often proves a 

It is deservedly much esteemed as a greatful stimulus to the stomach, 

medicine, and is extensively em- relieving nausea and removing 

ployed in febrile affections, either flatulence, and not unfrequently 

alone or in conjunction with tartar quiets reetlessness and promotes 

emetic, for the purpose of promoting sleep." — U. S. Dispensatory, 1407. 



SPECIAL MIXTURES. 523 

nitre, two ounces; fluid extract of gelseminum, 2 one half 
ounce; fluid extract veratum, 3 one teaspoonful; fluid 
extract aconite, 4 one teaspoonful; simple syrup, eight 
ounces. 

The dose is a teaspoonful from one to four hours 
apart, in all cases of fever and inflammation. Be careful 
to stop or lessen the dose if the effect of gelseminum, 
veratum or aconite should be manifest, viz: Dizziness, 
vomiting, cramp and similar symptoms. 

The dose above mentioned is for any age above ten 
years;but this remedy may be used for any age below that, 
care being taken to lessen the dose according to the age. 

For instance it would be safe to say a half drop for 
every month of its age. But there is generally too much 
risk in dealing with these potent agencies, with small 
children. 

But where the patients are of sufficient age, there are 
many cases of fever and inflammation where this mixture 



'"Gelseminum produces in the 3 " When taken in small doses by 

healthy adult agreeable sensations man, veratrum ( viride ) first reduces 

of languor, with muscular relaxation, the force without much lessening 

so that the subject finds some diffi- the frequency of the pulse. * * 

culty in moving the eyelids, and * Severe nausea and vomiting 

keeping the jaws closed. More accompany or follow the reduction 

largely taken, it occasions dizziness, of the pulse." — U. S. Dispensatory, 

dimness of vision, dilated pupil, 128 

general muscular debility, and uni- * "The symptoms produced by 

versal prostration; reducing the aconite are chiefly due to its action 

frequency and force of thepulse.and upon the circulation and nervous 

the frequency of respiration. * system. It is a direct and powerful 

* * The diseases in which depressant of the heart, if in suffi- 

the medicine has been applied are cient amount, completely paralizing 

intermittent, remittent, typhoid and the cordiac muscle. The lowering 

yellow fevers, the irritative fevers of of the force of the circulation is 

childhood, inflammation of the lungs certainly in large part due to this 

and pleura, dysentery, rheumatism action. * * * As an 

and other inflammatory affections, internal remedy, aconite is very 

neuralgia, dysmenoerhoea, morbid valuable, in asthenic fever from any 

wakefulness, delirium, tremens, etc. cause; when the condition is 

The drug, however, is not applicable not asthenic it should never be 

to the treatment of low fevers." — U. administered." — U. S. Dispensatory 

S, Dispensatory 7^4. • 128. 



524 MEDICAL MEMORANDA. 

would excel, even the potent fever powder No. One. This 
is especially true of lung fever and pneumonia. 

Sec. 6. Croup Mixture. — This is also an Emetic Mix- 
ture, composed as follows: Tartar emetic 5 six grains; ipecac 6 
forty grains; one teacupfull of water. 

The dose is one teaspoonful more or less, according 
to age. An infant can take but a few drops. 

This mixture should be given to the extent of vomit- 
ing, in the beginning of all diseases of childhood, before 
any other remedy is administered. When the patient 
vomits give no more of the remedy. One dose alone will 
often produce vomiting; and will generally occur in about 
half an hour. The doses should be about twenty minutes 
apart until vomiting occurs. 

As soon as the patient is done vomiting, it is ready to 
commence with the fever drops described in sections four 
and five in the manner there stated. 

This treatment will cure the croup in an hour or two, 
if administered without delay. It will also set aside the 
danger of false membrane in laryngitis. 

As to the use of this Emetic Mixture for adults: It 
should be given, before any other remedy, as quickly as 
possible, in the beginning of all diseases, except in the 
following cases: 

Tartar emetic cannot be given to the aged and infirm, 
without the risk of alarming disturbance. Neither can it 
be given to dispeptics without the danger of injuring the 
stomach. 

5 "When tartar emetic (tartrate of in smaller doses, diaphoretic and 
antimony and potassium) is given in expectorant, and in still smaller, 
minute doses to a healthy man (^gr) stimulant to the stomach, exciting 
it produces only a slight lessening of appetite and facilitating digestion, 
the pulse and a tendency to increased In quantities not sufficient to vomit, 
secretion from the skin. After some it produces nausea, and frequently 
larger amounts these symptoms are acts on the bowels. As an emetic, 
more pronounced and have nausea it is mild and tolerably certain, and 
added to them. If a grain be injected being free from corrosive or narcotic 
the nausea and vomiting are usually properties and usually thrown from 
severe and persistent." U. S. Dis- the stomach by one or two efforts, 
pensatory 205. never produces dangerous effects." 

6 "Ipecac is in large doses emetic, U. S. Dispensatory 842. 



SPECIAL MIXTURES. 525. 

In addition to the foregoing exceptions there should 
also be noted the intangible thing called idiosyncracy 
( i. e. peculiarity of temperament ) that makes one patient 
different from the great mass of the people. I have 
already mentioned a case of this kind, where I used tartar 
emetic in treating a severe toothache. 

But in the general use of this remedy it should be 
carefully observed that the adult patient, as soon as 
vomiting results is ready to commence the use of fever 
powder No. One, and go on to the end of his disease, on 
the sure road to convalescence, in all acute attacks, if he 
is a person of sufficient age, and good constitution. 



CHAPTER HI. 



ALTERATIVES. 



Sec. j. Alterative No. One. — This is composed of 
bromide 1 of potassa, one ounce, pyrophosphate of iron,* 
one half ounce, disolved in a pint of boiling water. It 
must be stirred forcibly for a few minutes and then care- 
fully bottled, and kept tightly corked. 

The dose for an adult is a tablespoonful three times a 
day, before or after meals. It is most convenient after 
meals. 

There are very few forms of chronic disease where this 
compound is not useful. In nearly every case of chronic 
weakness, shattered health, broken constitution, weari- 
ness, mental depression, restlessness, sleeplessness, head- 
ache, and pains of every description, incident to general 
bad health, it may be used with benefit. 

It has the special advantage of being harmless; but 
like all other remedies, its use is limited by time, and by 
the specific effects of any of the ingredients. The pyro- 
phosphate of iron is one of the finest products of modern 
chemistery and can be used much longer with impunity, 
than any of the bromides. On the other hand the bromide 
•of potassa is limited in its use by its own specific effect, 

1 "Bromide of Potassium has been from over-irritability of the sexual 

employed in almost all diseases to organs, it is of great service " U S. 

which human flesh is heir. * * In Dispensatory 1205. 

general nervous excitement — or B "Pyrophosphate of iron is a very 

unrest — in delirium tremens, in good chalybeate, mild, yet efficient 

nymphomania, satyriasis, and other in its action on the system, without 

forms of genital irritation without disagreeable taste " U S Dispen- 

inflammation, and in semi-impotence satory 701 



ALTERATIVES 527 

■called bromism. It is indicated by cutaneous eruptions, 
consisting of many pimples and spots on the skin. Such 
a result may be looked for any time after the patient has 
consumed two pints of the mixture. All that is needed 
in such a case is to delay the use of the remedy until the 
disturbance has disappeared. 

This compound is of great benefit in monthly irregu- 
larities. And in general it may be said that whoever 
takes it will increase in weight and strength; improve in 
sense and appearance; and their eyes will shine. 

The use of this compound is connected with an inci- 
dent that awakened the profoundest interest, 1 ever 
experienced in medical practice. A young man came 
from the state of Missouri to the village of New Sharon, 
Iowa, about the year 1877. He had been exposed to the 
small pox. About the time the pustules began to appear, 
I was called to see him; pronounced the case one of small- 
pox, that would be modified by a previous vaccination; 
and hence would take the name of varioloid. He and his 
parents were at once removed to a pest house a mile dis- 
tant. A nurse was hired, a robust young man who had 
had the smallpox. I had exclusive control of the case, 
the diagonsis having been confirmed by a physician who 
had had this disease. The case was strongly marked 
from beginning to end. There was not the slightest pos- 
sibility of being mistaken in the name of the disease. At 
the time of my first visit to the pest house, the nurse met 
me one hundred yards from the door. We conversed 
freely regarding the condition of the patient. The erup- 
tion was extensive, the pustules were filling. 1 sent him 
back to the house, to ask the old people, if the}' would 
take remedies to lighten the disease in their own cases — 
they fully expecting to take the disease, having never 
been vaccinated. He brought back word that they would 
be glad if 1 would treat them. After prescribing for the 
smallpox patient, I gave to the nurse, to be used by the 
old people, a pint bottle full of this alterative No. One; 
and another pint bottle filled with water, having dissolved 



528 MEDICAL MEMORANDA. 

in it, one ounce of the iodide of potassa, directing the* 
nurse to give each of them a teaspoonful of each bottle, 
alternately every hour. This was done, and these two- 
old people, much to my amazement, never had any sign 
or symptom of smallpox or any other disease. 1 have 
never had an opportunity for another such experiment. I 
certainly would be glad to know whether this strange 
effect of these remedies could be regarded as a perma- 
nent fact in pathology. 

Sec. 8. Alterative No. Tzvo. — The formula of this 
remedy is as follows: Fowler's solution of arsenic, one 
ounce; fluid extract of phytolacca, 1 five ounces; simple 
syrup, ten ounces — to be carefully corked and a paper 
wrapped around the bottle to exclude the light. 

The dose for an adult is from one-fourth to a whole 
teaspoonful, according to the strength of the stomach and 
the idiosyncrasy of the patient. A few persons will be 
found who cannot take it at all. If used carelessly, it will 
produce vomiting, purging, griping, and the like. In 
very rare cases curious and anomalous effects are observed 
of a nervous character. One elderly person to whom I 
gave it for spinal and kidney complaint, told me that a 
dose of ten drops produced alarming pain below the 
knees. I doubted the truth of this statement, but told 
him to discontinue the remedy. 

This compound is used in all cases of spinal trouble, 
most cases of kidney trouble, and in all glandular swell- 
ings; also wherever scrofulous or syphilitic or tubercular 
taint is observed. This is the only remedy known to me 
that will arrest the developement of tuberculosis in 
families, where the young are known to inherit the taint 
of consumption from their ancestors, and the disease is 
liable to show itself as the children grow to maturity. 

When this remedy is given no other medicine should 

1 " Phytolacca is emetic, purgative treatment of chronic rheumatism, 

and somewhat narcotic. * * * granular conjunctivitis, and even 

It has been employed as an alterat- cancer." — U. S. Dispensatory ii5p. 
ive with asserted good results in the 



ALTERATIVES. 529 

be taken within an hour, and care should be taken not to 
swallow anything sour during that time. In every case 
the disturbing effects should be carefully watched, and the 
remedy suspended as soon as any untoward symptoms are 
manifested. It should always be taken after meals. The 
dose should be carefully measured in a teaspoon; then 
mix in a glsss with two tablespoonsful of water. The 
bottle containing this fluid, should be labeled Alterative 
No. Two; and with the word poison, plainly written; and 
no stupid or careless person should be allowed to measure 
it out. 

Like all other important remedies, its use is limited 
by time. In no case should it be given all the time; but 
suspended a day or two every ten days, even where there 
is no disturbance. It should be observed that if anyone 
takes this compound and observes the effect of sick 
stomach, griping and the like, no special harm is done if 
he stops. The disturbance will soon pass away and all 
the more speedily if the patient takes any one of the 
fever powders mentioned in this volume. 

In addition to the value of this remedy in the treat- 
ment of a tubercular taint, it is also important in obstin- 
ate cases of chronic cough of all description. As an 
example of its value in consumption I will mention the 
case of Mr. Shelby Brown, aged thirty five years, who 
lived in Adams Township, Mahaska County, Iowa. He 
had been confined to bed some months with this disease. 
The taint had come down through several generations. 
Two of his brothers had died with it. He and all his 
friends were fully aware of his alarming condition, no one 
doubting the character of the disease. He was spitting 
blood freely and on one occasion, being badly choked by 
the blood, I was sent for to see if anything could be done 
to stop the bleeding. I gave him a single dose of Fever 
Powder No. One; also some of the diphtheria medicine 
hereafter described; applying at the same ime, to his 
throat and breast, a mustard plaster wet with camphor. 
In an hour the bleeding ceased and never returned 

33 



530 MEDICAL MEMORANDA. 

Pleased with these results, the patient engaged me to 
treat him for the comsumption; and I treated him for 
that disease as follows: I gave him the Powder No. One, 
for several weeks, being careful not to make him stupid at 
any time. I also gave him this alterative No. Two, for 
six months with occasional intermissions. I also gave an 
occasional dose of Fever Powder No. Three, for a whole 
year; and some times a dose of Fever Powder No. One, 
when called for by a sudden attack of pain. Very much 
to my surprise the patient began to walk about at the end 
of three months, and gradually resumed his labors as a 
farmer, and finally became free from cough and all other 
tokens of tuberculosis. He subsequently moved to Kan- 
sas, where he lived seven years, but encountering a 
winter storm, died of pneumonia. 

I have frequently proved the value of this remedy 
since that day. I have shut out consumption from houses 
where through heredity, the young and the beautiful 
were growing towards adult life only to feed the instaia- 
ble maw of this remorseless foe of humanity. There is one 
condition, however, that seems to be beyond medical 
skill, at least so far as my observation extends. That is 
the case in one of these consumptive families, who has 
several times taken cold at the monthly period, and an 
obstinate cough has developed. Now if it happens that 
the catamenia cannot be restored and the patient has 
passed several months without it, the eyes may shine like 
stars and the hectic may paint its delusive color, but 
death like an armed man is coming swift and sure, 
unless the miraculous power of God shall intervene. 
Mortal agency can merely alleviate the condition and 
only avail to hand the sufferer gently down to the grave. 

Sec. p. Alterative No. Three. — The formula of this 
compound consists of iodide of potassa 1 one once; fluid 

1 " Iodide of potassia operates as a principally employed in diseases of 

general excitant of the vital actions these systems." — U. S. Dispensatory 

especially of the absorbent and 833 and 1227. 
glandular systems. It has been 



ALTERATIVES. 531 

extract of phytolaccafour ounces;fluid extract of stillingia 2 
two ounces; fluid extract of sarsaparilla 3 four ounces; water 
one half pint; sugar should be added to make it of the 
consistency of syrup. This like the other must be care- 
fully corked and a paper wrapped around the bottle. 

The dose for adults is from one to two teaspoonsful 
three times a day, either before or after meals. For 
younger persons it should be lessened as age and experi- 
ence may require. ■ 

This compound is used in all cases where an alterative 
is needed, and is often a valuable adjunct to other alter- 
atives, though not given in the same hour. It is adapted 
to all cases where there is torpor of any secretion, or func- 
tional derangement of any organ; but it is more especially 
adapted to diseases of the spleen and lymphatic glands; 
to all swellings, tumors, sores, ulcers, abcesses. boils, car- 
buncles, eruptions, all chronic affections of the skin and 
bone, all scrofulous and tuberculous conditions. Its effects 
are sometimes marvelous in cases where the syphilitic 
taint has lingered around the wretched victim for years. 
It is of great value in Addison's disease; a curious afflic- 
ton in which the superrenal capsules are subject to tuber- 
cular or syphilitic disintegration. 

I used it once with success in an extreme case of 
phlegmasia dolens, (milk leg.) The disease attacked the 
patient — a woman living in Pittsburg, Pa. in the year 
1855. After great suffering of a year or more, she was 
able to walk, but was never free from pain and distress of 
various kinds. The leg and foot were enlarged, and the 

2 " In large doses, stillingia is — U. S. Dispensatory 1420 

emetic and cathartic; in smaller 3 " The most extensive and useful 

doses, alterative, with some influence application of sarsaparilla is to the 

over the secretions. * - * treatment of secondary syphilis and 

From reports in its favor there syphiloid diseases, etc. We call it an 

seems no reason to doubt the effi- alterative, as those medicines are 

cacy of this medicine in secondary named, which change existing 

syphilis, scrofula, cutaneous diseases, morbid actions, without obvious 

chronic hepatic affections, and influence over any of the functions." 

other chronic complaints, ordinarily — U. S. Dispensatory 1338. 
benefitted bv alterative medicines" 



532 MEDICAL MEMORANDA. 

skin and muscles and bone seemed to constitute together 
a solid mass, very dense and of a livid color. Often there 
would exude from the pores of the skin, a white substance 
resembling lime. At night the great heat of the limb, the 
sense of pain and burning kept her awake, calling for the 
use of cold water and wet sheets to lessen the burning 
that otherwise could not be endured. When all her 
resources were exhausted she and her husband were 
brought to Mahaska, County, Iowa, where she had several 
sons. In 1886, her husband being a paralytic and the sons 
proving drunken and worthless, at last, suffering, hope- 
less and despairing, she became a county charge. She 
was then induced to send for me. She gave me a long 
recital of the agony and suffering of thirty years. She 
gave me the names of about thirty medical men, who had 
waited on her in that time. A property of ten thousand 
dollars had thus been consumed. This woman of fine 
intellect, at the age of seventy-two years, smiled mourn- 
fully when I suggested to her that Jesus of Nazereth had 
described her case, in the memorable recital of the woman 
who had suffered many things of many physicians, had 
spent all her living, never grew better but always grew 
worse, Then I said to her: "Jesus may possibly help 
us in this case. We will see what can be done." I pre- 
scribed this Alterative No. Three, which she took for a 
whole year. The same fluid was applied to the leg, to 
moisten the diseased surface three times a day. An 
occasional powder No. One was given when called for by 
severe pain. She was directed to continually apply wet 
muslin wrung out of cold water, both day and night, to 
prevent the burning from getting much of a start. She 
also took the Alterative No. One about half the time; also 
a sufficient number of dyspeptic pills (hereafter described ) 
from time to time to prevent the constipation that had 
troubled her for twenty years. It was wonderful to see 
the change both physical and mental. At the end of the 
year she was free from suffering, had the best of appe- 
tites and could work more than most people of her age. 



ALTERATIVES 533 

She always avered that this was the Lord's doing, and it 
was marvelous in her eyes. When in the church, among 
her associates, she recited a portion of her mournful his- 
tory and told how at last the Lord had brought her out 
into a large place, there were tears in eyes unused to 
weep. 

In the use of this remedy, no special disturbance may 
be looked for. The fact should be noted, however, that 
the iodide of potassa, like the bromide, finds its limit in 
time. When taken freely for a long time, it produces 
what is called iodism. This is known by palpitation, 
faintness, shortness of breath, and a smell of iodine per- 
vading the system. But nothing of this kind can result 
from the use of one ounce. And these symptoms when 
they occur, soon disappear, if the remedy is suspended. 
I never knew but one example of this kind. The patient 
— a woman — was afflicted with extreme bronchocele ( big 
neck.) She took a number of ounces and in much larger 
doses than is here indicated. She reduced the broncho- 
cele in size, one half and was thus relieved from the chok- 
ing that would soon have resulted in death. 

I witnessed the power of this remedy in malignant 
forms of syphilidea and in soriasis, ptyriasis, and other 
cognate diseases of the skin. 

It is very valuable in the sequel of scarlet fever and 
other malignant fevers where the patient has been brought 
very low. It can nearly always be used alternately with 
Alterative No. One. 



CHAPTER IV, 



LINIMENTS. 



Sec. 10. Liniment No. One. — Formula: Laudanum, 
chloroform, acquia ammonia, camphor, sweet oil, each 
two ounces; mix in a bottle; exclude both light and air; 
always shake before using. 

This liniment is applied in all cases, where there is 
pain in the joint or bone, and where there are painful 
swellings, about the head and jaws. For instance: a bad 
tooth may have been aching severely, being diseased at 
the root; swelling of the face over the tooth occurs. This 
liniment will often remove both pain and swelling. 

Persistent pain in the foot, where disease of the bone is 
threatened, may often be overcome by it. Alarming pain 
in the back, is sometimes removed in a very short time. 

The manner of using it is simple. Shake the bottle, 
pour a little in a teacup, dip a small piece of flannel (say 
about four inches square) into the fluid, rub it briskly, 
for a minute over the part affected, then spread the flan- 
nel over the same surface, cover it up quickly, pressing 
down tightly, to exclude the air. If there is no. smarting, 
repeat the operation more freely. If there is too much 
smarting remove the flannel quickly, and wait a few 
minutes; as it is possible to blister some tender skins. 

The liniment may be applied repeatedly, for any 
number of hours or days; but it would be extreme folly, 
for anyone to depend upon any external application alone,, 
if there is convenient access to the powerful Powder No. 



LINIMENTS. 535 

One and to morphine. It is wicked and cruel to allow 
severe pain to continue when it can be removed. 

Sec. ii. Liniment No. Tivo. — Formula: Tincture of 
opium, tincture of stramonium, 1 tincture of camphor, 
tincture of arnica, each two ounces; mix in a bottle and 
tightly cork. 

This is to be used in the same manner as the other 
liniment. The chief difference being that this latter lini- 
ment is better adapted to rheumatic joints, and will not 
blister when used carelessly. 

Sec. 12. Liniment No. TJirce. — Formula: Petroleum, 
one quart; turpentine, one pint; muriatic acid, four ounces; 
corrosive sublimate, one half ounce; carefully mixed and 
corked in a bottle. 

This severe compound will soon burn the skin and 
consume all cotton garments. It permanently stains 
every kind of garment and all kinds of bedding. It is 
seldom used for ordinary aches and pains, because other 
liniments are better. I seldom use it, except in sciatica 
and the deadly pains around the hip joint that threaten 
to destroy the bone, and produce coxalgia (hip joint 
disease). 

The efficiency of this liniment consists in its extreme 
derivative action, much on the same principle, inculcated 
by the French surgeons, who apply the red hot steel, in 
spinal disease, burning the skin without bringing it into 
contact with the implement. When I have used it for 
sciatica, I have applied it, over the track of the sciatic 
nerve, from the knee to the hip (along the back part of 
the thigh) with a space of two inches wide. It may be 
applied by rubbingj from one to three times a day, stop- 
ping at once if the skin is sore. In no case should it ever 
be applied to any raw surface. 

This liniment if made strong enough will cure 

1 ''Stramonium has been found medic asthma. In this last corn- 
useful in neuralgia and rheumatic plaint it has acquired considerable 
affections, dysmenorrhea, syphilitic reputation." — U. S. Dispensatory 
pains, cancerous sores, and spas- 1243. 



536 MEDICAL MEMORANDA. 

sweeney of the shoulder of a horse and reduce spavin of 
the joint. If not strong enough, it can be made so, by 
adding more muriatic acid and even doubling the quantity 
of corrosive sublimate. It is a deadly poison, will blister 
the mouth in a moment and kill anything that swallows it. 
It may be applied to ahorse by rubbing freely once; the 
the animal begins to rave and tries to bite his shoulder; 
the hair comes off and the skin is blistered. The propriety 
of its application will depend on the finding of a sound 
skin, upon which to apply it. With animals as with men, 
never apply it to a raw or abraded surface. 

The word poison should be labeled as well as the name 
No. Three on the bottle and it should be locked up, where 
children cannot find it. 



CHAPTER V. 



DIPHTHERIA GARGLES. 



Sec. i j. Gargle No. One. — Formula: Capsicum, two 
teaspoonsful; sulphate of iron, two teaspoonsful; sanguin- 
aria, 1 one teaspoonful; common salt, four teaspoonsful. 
Pulverize all these ingredients together, in a mortar, being 
careful to see that they are thoroughly mixed. Put this 
compound into a large mouth bottle and keep it tightly 
corked; and label it Diphtheria Powder. 

In order to use it, put from one to two teaspoonsful of 
this powder into a teacup of vinegar; and after mixing and 
dissolving the solids by boiling, bottle the mixture, tightly 
corked, and label it Gargle No. One. 

This is a valuable remedy in all cases of sore throat, 
including diphtheria and scarlet fever. The manner of 
using it is to apply it to the affected part by a swab or by 
gargling the throat or by swallowing enough to moisten 
the throat, every half hour until the patient improves; and 
after that diminishing the frequency of the dose until the 
soreness disappears. 

Sec. 14. Gargle No. 2. — Formula: Iodide of potassa, 
one half ounce; water one half pint; glycerine, half as 
much as the water. 

This combination should be carefully corked in a 
bottle and the light excluded by wrapping paper around 
it. This bottle should be labled Gargle No. Two. 

It is used as an adjunct to Gargle No. One in all severe 

1 "Sanguinaria is an acid emetic, Upon fungus surfaces it acts as an 
with stimulant narcotic powers. * * escharotic (caustic)." 



538 MEDICAL MEMORANDA. 

and dangerous cases. It is not needed in trifling cases. 
It is used alternately with the other gargle every half 
hour. It has the advantage of being mild in its effects 
upon a raw surface; while the Gargle No. One produces 
extreme smarting and burning. 



CHAPTER VI, 



SALVES. 



Sec. i j. Salve No. One. — This remedy is prepared as 
follows: Take of the leaves of stramonium and of the 
deadly night shade, about a handful of each; boil them in 
about two pounds of sheep's tallow for about ten minutes. 
To this boiling tallow add about two thirds of a pound of 
bees wax; mix the melted beeswax, thoroughly with the 
other ingredients; preserve this mixture in a can labeled 
Salve No. One. 

This salve is used for the healing of all manner of 
sores and ulcers and for relieving pain and all manner of 
swellings. It is true, however, that in malignant ulcers, 
it requires additions and modifications in connection with 
washes and lotions. 

Sec. id. Salve No. Two. — Formula: Take of salve 
No. One a teacupful; add to it chloral hydrate, twenty 
grains; carbolic acid, in the fluid form, a teaspoonful. 
Melt these ingredients together and stir until cold, being 
certain that they are thoroughly mixed. 

This salve is adapted to any ulcer difficult to heal and 
to eruptive diseases such as eczema, salt rheum, tetter and 
the like. It is valuable for the troublesome redness of the 
nose, with the itching and burning and pimples, that 
often runs into lupus when neglected. This is a deadly 
disease, that eats the nose off like a cancer and often 
destroys life. It should be observed, however, that 
nitrate of silver stands at the head of all remedies for 



54° MEDICAL MEMORANDA. 

these troublesome affections of the nose as well as for 
eczema in all parts of the body. This salve comes in more 
properly after the nitrate of silver. This subject will be 
again referred to in the proper connection. 

Sec. ij. Salve No. Three. — Formula: Take of salve 
No. One a teaspoonful. Melt it and add photo-iodide of 
mercury ten grains; iodoform, five grains. Mix and stir 
until cold. 

This is superior to the other forms of salve in all 
malignant and ungovernable ulcers, especially of a syph- 
ilitic and scrofulous taint. 

This salve sometimes smarts severely on very tender 
surfaces. The proper plan in such case is to reduce the 
strength indefinitely. 

Sec. 18. Salve No. Four. — Formula: Take of salve 
No. One a tablespoonful; sugar of lead, one half teaspoon- 
ful, finely pulverized. Sometimes add the same amount 
of tannin. In that case another spoonful of Salve No. 
One will be required. Melt and stir until cold. 

This salve is adapted to every raw surface; but is very 
important in the case of sore nipples. 

This salve like all other salves should be labeled and 
well taken care of. 

The manner of using any of these salves is to spread 
them thinly on a piece of muslin or linen and apply them 
to the ulcerated surface removing them one or more times 
in twenty four hours. 

These salves are used in connection with various 
washes and may be kept in their place, ( when they do 
not adhere ) by a strip of adhesive plaster. 



CHAPTER VII. 



MISCELLANEOUS MIXTURES AND COMPOUNDS. 



Sec. ip. Nerve Tonic. — Formula: Three quarts of 
strained saturated solution of peach leaves acquired by 
boiling in pure water; muriate of quina one ounce; hypo- 
phosphite of lime, one once; hypophosphite of soda, one 
ounce; one-half drachm of strychnine, dissolved in a half 
a pint of water; mixed with one ounce of citric acid; white 
sugar four pounds; boil in tin or porcelain vessel until dis- 
solved, stirring freely all the time — a process occupying 
but a few minutes. 

This nerve tonic is a beautiful syrup, nearly freed from 
the disagreeable taste of the bitter ingredients. 

The dose for an adult is from one to two teaspoonsful 
three times a day or more, watching carefully for the 
effect of the strychnine which manifests itself in cramp- 
ing, jerking, trembling and the like. I have never known 
two teaspoonsful of this syrup to produce disturbance of 
any kind. 

It would be difficult to find anything that would excel 
this remedy in the way of toning up the nervous system, 
in all cases of chronic disease; where there is weakness, 
heaviness, weariness, prostration, perverted nervous 
energy and similar afflictions. Many have been surprised 
at their sudden improvement from the use of this remedy, 
in what they call weak backs. The truth is this weakness 
of the back and aching of the loins are always connected 
with spinal congestion and the resultant perversion of the 
nervous energy. 



-54"2 - MEDIC AT .MEMORANDA . 

This nerve. tonic will be found a valuable adjunct to 
any other remedy, in all cases of spinal and nerve trouble, 
chronic affection of the kidneys, bladder and urethra. It 
is especially adapted to chronic affections of the female 
organs. 

It is highly valuable in dyspepsia that is produced by 
nervous disturbance. But its most remarkable power is 
one to which the attention of the reader is particularly 
invited and that is its value in the treatment of chorea 
(Saint Vitas' dance). 

I will recite the history of one case to illustrate this 
fact. A girl eleven years old was attacked by malignant 
inflammatory rheumatism, a disease that is fatal unless it 
is carefully and properly treated. After a severe struggle 
I succeeded in overcoming the rheumatism; but in its case 
I had a strongly marked case of chorea. The little girl 
was constantly twitching and jerking, her hands flying 
about continually, her feet twitching in every direction 
when she tried to walk. She was rapidly becoming idiotic. 
She presented a case of deplorable perverted nervous 
energy — the extreme type of chorea in its worst form. I, 
however, succeeded in curing her by the following treat- 
ment. I gave her this nerve tonic, a teaspoonful three 
times a day; and the same quantity of Alterative No., One. 
These two compounds were all I used. There was a 
gradual improvement in a few days'and at the end of two 
months every symptom of the malady had disappeared. 

Such incidents as this, and there are many of them in 
the history of every successful physician, refute the cynic 
who declares that ''the medical practice is a humbug." 
There is no fact more firmly fixed in my own mind than 
this one fact, that the God of heaven has furnished the 
human race with many valuable remedies, designed and 
^endowed with power to countervail the sad effects of the 
primal curse that sin brought into our world. 

Sec. 20. Ozema Lotion. — Formula: Chloral hydrate, 
ten grains; tannin, five grains; pulverized sanguinaria, five 
grains; two ounces of glycerine and about two ounces of 



MISCELLANEOUS MIXTURES AND COMPOUNDS. 543 

water. The bottle should be kept tightly stopped and 
labeled. The remedy should be shaken before using. 

This lotion will cure the ozema in the nose. This is a 
malignant ulcer that comes inside the nostrils and 
unless properly treated, eventually ruins the patient. 

This lotion is applicable in fact, to all cases of malig- 
nant and semi-malignant ulcers and lungs. 

Sec. 21. Erysipelas Wash. — Formula: Nitrate of 
silver one drachm; water four to eight ounces, according 
to the condition of the patient and the urgency of the 
case. 

The mode of using this wash is to apply it to the 
diseased skin with a swab in all cases of erysipelas, ery- 
thema, eczema and the like. The application should be 
repeated every hour, more or less until the surface is 
covered dark or black. Then wait and apply it slightly 
in spots where the dark spots disappear. Soon after the 
wash is laid aside, tfre surface may be covered, by apiece 
of muslin on which is spread Salve No. Two to be renewed 
once in every twenty four hours for a few days. 

Sec. 22. Eye Water. — Formula: Sulphate of zinc, 
one half ounce; sugar of lead, ten grains; common salt, 
one ounce; pure rain water, one pint; to be carefully 
corked and labeled eye water. 

This remedy is used, for all cases of chronic sore eyes 
and eye lids. It should be slightly applied three times a 
day. The strength may be increased or diminished, 
according tOithe amount of smarting. 

Sec. 23. Counter-Irritating Plaster. — Formula: Rosin, 
one pound; tartar emetic, one ounce; lard, a half teaspoon- 
ful; slowly melt in an iron vessel stirring while melting. 
When melted and properly stirred it should be spread 
with a knife or wooden paddle on a piece of oil cloth of 
any desired size. If the plaster proves too soft add more 
rosin; if too hard more lard. 

The plaster is applied to the affected part, by being 
made quite hot and pressed suddenly and forcibly on the 
skin. 



544 MEDICAL MEMORANDA. 

It is of invaluable service in all cases of pain in the 
back or side, especially of a chronic character. Some 
cannot wear this plaster one day, others can wear it sev- 
eral days or a week. When it produces itching and burn- 
ing of a decided character, it should be removed by a 
sudden jerk. It can be changed from place to place when 
needed and reapplied on the same place many times, by 
carefully heating it, as in the first instance. 

This plaster is of great value in the treatment of 
spinal irritation, chronic pleurisy and the like. The 
reader should be cautioned that the first use of it is rather 
severe; but when its use is understood, it is not so 
regarded unless it is left on too long. 

Sec. 24. Liver Pills. — Formula: Rhubarb, aloes, 
calomel, each one ounce by weight; flour about one fourth 
as much in appearance; pulverize thoroughly and by add- 
ing water very thoroughly and mixing very thoroughly, it 
can be worked into the consistency of dough, being care- 
ful not to have it too wet. This should be made up in a 
few hours into pills, the size of an average pea. If delayed 
long it will become too dry. As the pills are made they 
should be dropped into a little box, having the bottom 
covered with flour. The box should be shaken frequently 
to prevent the pills from adhering. This is an excellent 
anti-billious pill. And any person whose liver is torpid, 
may take one or two of them whenever he wishes. Those 
who are afraid of calomel can leave that ingredient out 
and substitute in its place half as much podophilline. 

Sec. 25. Dyspeptic Pills. — Formula: Rhubarb, one 
ounce; aloes, one ounce; sulphate of iron, one half ounce; 
pulverize carefully; add flour, and proceed to make the 
pills in the same manner as the liver pills. 

I know of no compound that can be devised for that 
disagreeable combination of troubles, dyspepsia and con- 
stipation, equal to this simple and harmless pill. 

It may be taken one at a time after meals as often as 
the convenience of the patient will permit. If the bowels 
are too loose they should be taken less frequently. In no 



MISCELEANEOUS MIXTURES AND COMPOUNDS. 545 

case should more than three be taken in a day; and some- 
times may be omitted several days. It is a curious fact 
that this simple compound will cure the chronic diarrhea. 
In the treatment of dyspepsia this remedy may sometimes 
be aided by fever Powder No. Three. 

Sec. 26. Rheumatic Mixture. — Formula: Tincture 
of colchicum seed, eight ounces; fluid extract of aconite, 
one ounce; fluid extract of conium,one ounce; fluid extract 
of gelseminum, four ounces; fluid extract of phytolacca, 
four ounces; cork carefully and light should be excluded; 
and bottle properly labeled. 

This mixture is of great value for all cases of acute 
inflammatory rheumatism; also those subdivisions, 
described as muscular rheumatism, chronic rheumatism, 
gonorrheal rheumatism and rheumatoid arthritis. 

When properly administered with the aid of the 
adjuncts, hereinafter mentioned, it will overcome the most 
deadly attacks of rheumatism, in their earlier stages, in 
from five to ten days. But in cases that have lingered for 
years, its effect, while very valuable is less certain. 

The dose is a teaspoonful, three hours apart, until some 
manifest disturbance of the stomach or bowels is observed, 
such as vomiting, purging, griping and the like. When 
this disturbing effect is observed, cease at once, and give 
without delay one or more Fever Powders No. One until 
the disturbance is allayed. In fact the patient should 
take enough of these fever powders to make him drowsy 
and on the following day, he can commence with the mix- 
ture again and pursue this course alternately, for any 
number of days. As to adjuncts and hygiene, see the 
observations under the title Rheumatism. 

In relation to the colchicum, it should be observed 
that there is ceaseless danger of finding in the drug store, 
a tincture of the seed or the pulverized seed, that has lost 
its strength or that never had any strength. Hence cruel 
disappointment sometimes comes to the physician and the 
patient. 

To avoid this danger I have taken two ounces of the 

34 



54 6 MEDICAL MEMORANDA. 

hard round seed that had never been ground and could 
not be adulterated. I put this into a quart of vinegar 
and boiled it down slowly one half; and thus I had a pint 
of fluid when strained; and this vinegar of colchicum, I 
substitute in this rheumatic mixture for the tincture or 
wine of colchicum, putting in the same amount of the 
former as the latter. 

This mixture is a remedy of strange power, and useful 
in many cases, where there is no rheumatism. 

To illustrate its power and circumspection required in 
its use: I prepared this vinegar for a patient in Ohio, 
whose shoulder joint had long been painful, and some- 
times swelled. I prescribed a teaspoonful or less from one 
to three times a day. He was a vehement and impulsive 
character, but little inclined to obey direction. So in the 
evening, declaring he was not going to fool away any 
time and against the remonstrance of his wife, he took a 
tablespoonful and went to bed. The result was severe 
vomiting all night. By noon of the next day, he reported 
to me his shoulder cured, but himself pretty nearly killed. 
I made some severe remarks upon the foolishness of dis- 
obedience of instructions in such cases. 

Another instance was a profane boy fourteen years 
old, suffering greatly from inflammatory rheumatism and 
was getting rapidly worse. I prescribed this vinegar of 
colchicum directing his mother to give him a teaspoonful 
every hour if he did not vomit or become sick at the 
stomach. She neglected my instructions and continued 
to give him several doses, after the vomiting began. The 
result was alarming vomiting and purging with severe 
cramp in the stomach and bowels. This together with 
his hard swearing and groaning frightened his mother, 
and she sent for me. I stopped it all with a half tea- 
spoonful of laudnum. That was the end of the case. There 
was no more rheumatism and no more medicine. The 
patient was well in three days. 

Considering such cases as these I think the reader is 
ready to agree with me that this is one of the most mys- 



MISCELLANEOUS MIXTURES AND COMPOUNDS. 547 

terious and valuable agents. It is to be regretted that it 
has lost its reputation, largely on account of the inert pre- 
parations of this drug, so often sold by pharmacists. 

Sec. 2j. Itch Ointment. — Formula: Sulphur, (finely 
pulverized) one pound; sulphate of iron, one ounce; sugar 
of lead, 1 two ounces; all carefully pulverized and mixed in 
a mortar. To this add melted lard one pound and turpen- 
tine one half pint. Mix all thoroughly together. Keep 
it in a well covered vessel, properly labeled. 

This ointment should be rubbed, once, in the evening, 
all over the unhappy victim and if he can stand it let it be 
rubbed forcibly into the skin. This should be done four 
nights in succession, the patient the mean while wearing 
some cheap garments that can be burned up, without too 
much loss. On the fifth night he should be washed freely 
with soap and warm water and all infection removed from 
garments and bedding, by boiling and washing, or by 
burning them up. If this is not carefully done some of 
the itch mites will linger somewhere about and renew the 
attack sooner or later. It is a bold and daring digger. 
Under the microscope it is a frightful looking object, hav- 
ing claws and hooked beak. I know of no other com- 
pound that will kill it. It succumbs at once to this 
destructive mixture; and so in fact does all infusoria. 

Sec. 28. Hair Dressing. — Formula: Lac sulphur, 
one ounce; sugar of lead, one half ounce; glycerine, eight 
ounces; rain water, eight ounces; all mixed in a bottle; 
shake carefully when using. 

This mixture is to be rubbed freely all over the head 
and beard, twice a week, as long as the patient desires to 
use it. 

It is valuable to preserve the color of the hair and 
beard and prevent the hair from becoming thinner. 

In all cases where the hair is coming out and threaten- 

1 The power of sugar of lead to covery by the author. See also upon 

destroy infusorial life is not men- the value of this remedy, note to 

tioned in the United States Dispen- Section 81. 
satorv. This seems to be a dis- 



548 MEDICAL MEMORANDA. 

ing baldness a solution of sulphate of iron, dissolved in a 
teacup of rain water should be applied to the roots of the 
hair, with a stiff tooth brush. 

In the use of this remedy, women with long hair 
should be careful not to wet the body of the hair as they 
will not be able to comb it, if they are careless in this 
regard. Both of these preparations prevent collection of 
scurf and dandruff on the scalp. 



CHAPTER VIII. 
DISEASE IN GENERAL. 



Sec. 29. Two Grand Divisions of Diseases. — When 
viewed from the standpoint of their duration, all diseases 
may be devided into two grand divisions: (1) Acute 
Diseases; and ( 2 ) Chronic Diseases. These terms we 
will now briefly consider. 

Sec. 29a. Acute Disease. — The word acute is applied 
to all maladies, when they first attack well people. The 
word well in this connection does not necessarily mean 
perfect health, but includes all, who are engaged in their 
usual avocations and cannot properly be called sick. Now 
suppose any of these are moving along daily, eating and 
sleeping as usual: If we suddenly find them sick with 
some fever or contagious disease, inflammation or rheuma- 
tism — anything in fact which they have today, but did 
not have yesterday, or a few days or week ago, we call 
this an attack of acute disease. 

Sec. 30. Chronic Disease. — This term is applied to 
every kind of suffering, that is not disposed to pass away 
at the end of a brief period, or a certain number of days 
or weeks, which experience has shown to be the usual 
limit. 

In the ordinary use of the word chronic, we generally 
allude to a lingering unsoundness of some organ or tissue, 
which may have commenced as an acute attack or by 
gradual approachment. 

Sec. 31. Three Classes of Disease. — All diseases 
whether acute or chronic, when viewed from the stand- 



550 MEDICAL MEMORANDA. 

point of their origin are divided into three classes: ( I ) 
Symptomatic; (2) Traumatic; and (3) Idiopathic. These 
are briefly defined in the following sections. 

Sec. 32. Symptomatic Disease. — A patient may be 
afflicted with some malady as measles, mumps, diph- 
theria, &c. In the progress of the case fever is observed. 
This is only symptomatic; i. e. it is one of the symptoms, 
frequently observed in such cases. It is a mere incident of 
the main disease. 

Sec. 31 . Traumatic Disease. — This term is applied to 
all cases where the patient is suffering from an injury that 
may be inflicted by outside agencies called wounds. Take 
as an example the case of President Garfield. The bullet 
of the assassin tore off a fragment of the spine and plowed 
its way through into the middle of the body or nearly so. 
The result of this injury was long lingering suffering, with 
long lingering fever, finally terminating in pyaemia and 
death. The generic term traumatic, covers all the varied 
suffering witnessed in this memorable case and in fact in 
all cases of wounds. The main use for the term, however, 
is confined to the resultant fever after injuries. 

It is also applied to lock jaw, when this is produced 
by a nail or thorn or something else driven into the foot 
or other parts of the body. It is called traumatic lock 
jaw and is thus distinguished from lock jaw that has been 
developed outside of the realm of external force. 

Sec. 34. Idiopathic Disease. — This term includes all 
maladies, to which the other two terms do not apply. For 
instance: When we speak of idiopathic fever, we mean 
any fever that comes, to run through a definite course, 
and is not a secondary affair or incident to some main dis- 
ease. 

It is well known that idiopathic fevers are limited, by 
their nature and will come to an end in a given time if the 
patient does not die. As a general rule, however, death 
will ensue in every case of malignant disease if the patient 
does not receive proper treatment. 

The reader should be careful to observe that this word 



DISEASE IN GENERAL. 551 

malignant is applicable to every disease of a destructive 
nature. Malignant fever, for instance, is one that will 
destroy this patient if neglected. The word malignant 
occurs frequently in these cases and should be studied and 
understood by the reader. 

Sec. j$. Still Another Three-fold Classification. — Con- 
sidering diseases from the standpoint of their nature, they 
may all be divided into three classes: ( 1 ) Fevers; (2)/ 
Inflammations; and (3) Specific Virus. In the arrange- 
ment of this work this three-fold classification is kept in- 
view. 



CHAPTER IX. 



A GENERAL VIEW OF FEVER. 



Sec. 36. Classification. — All fevers are divided into 
three classes: (1) Cryptogamic; (2) Zymotic; and (3) 
Symptomatic. The two first will be discussed in this chap- 
ter. The symptomatic fevers will be considered in con- 
nection with the various specific diseases that they attend. 

First then as to Cryptogamic Fevers : The term cryp- 
togamic includes all fevers, produced by germs, floating 
in the air. It is generally agreed that they are of veget- 
able origin. 

A description of the one general type of these germs 
will throw light upon all: A river or pond may overflow 
with water, spread out over a surface great or small. 
When the water recedes and the surface becomes com- 
paratively dry, the close observer can discover a mouldy 
appearance on the ground, resembling that found upon 
old leather in damp cellars. Now this mouldy looking 
substance or some portion of it may be' taken up by the 
air and carried a long distance. Whoever inhales these 
floating particles is in danger of malarial fever; and they 
may or may not be connected with chills. This malarial 
disease may be either intermittent, remittent, or continued. 

It scarcely ever happens that any form of fever is 
developed without a feeling of chilliness, and this feeling 
may be present when the fever is running high. As a 
general rule, however, in clearly marked intermittents, 
the feeling of chilliness disappears within an hour and 



A GENERAL VIEW OF FEVER. 553 

i 

beyond that the fever is clearly manifest for a certain 
portion of one day. 

The truth of this cryptogamic theory has been often 
demonstrated. I will give only one example. Two young 
students, skeptical upon this subject tried the force of 
demonstration. A large wash basin was filled with some 
of this kind of ground, taken from the river bottom, where 
the water had dried away and the mouldy appearance was 
clearly distinguishable. This was placed on the window 
sill, where the young men slept, in an upper room, in a 
healthy locality, the window being slightly raised. It 
required just three nights to develop in both of them a 
severe form of malarial fever and exorcise their skepticism. 

The three miner subdivisions just mentioned as inter- 
mittent, remittent and continued are all substantially of 
the same nature and require practically the same treat- 
ment. The word malignant will sometimes apply to these 
fevers but in many thousand of cases it does not. 

As to Zymotic Fevers : The term Zymotic is applied 
to all fevers produced by germs that are not cryptogamic. 
It is not possible, perhaps to clearly draw the line of 
demarkation, between the two classes of germs; but it is 
clearly demonstrated that there are germs floating in the 
atmosphere that are of animal origin; and these are called 
zymotic. They may be the product of putrefaction, decom- 
position, or otherwise. And though they are not discov- 
erable by the naked eye, nor even by the ordinary mic- 
roscope, yet they have the power of self propagation, 
when introduced into the human system, by the act of 
breathing. They may also be reproduced, in many cases, 
by inoculation. Some of them are as intangible as the 
imponderable agents, light and heat and electricity; and 
are discoverable only by their effects; such as scarlet fever 
and yellow fever. Some of the German microscopists 
have professed to discover, by the aid of the highest mag- 
nifying power, the germs of typhoid fever. 

There may be doubt and dispute among scientists 
regarding the germs that seem to reach the human subject 



554 MEDICAL MEMORANDA. 

through the lungs. But there is a class of germs not intro- 
duced through the lungs, about which there can be no 
dispute, and whose identity and means of propagation are 
demonstrated beyond the possibility of a doubt. The 
most notable of these are the trichinae and the itch mite. 
The first of these is introduced by the aid of the digestive 
apparatus; the other finds its abode by burrowing in the 
skin. Here its power of self multiplication is ample and 
it makes its presence known by tokens that are unmistak- 
able. But the trichinae finds its field of self propogation 
in the intestines, perhaps also in the stomach; but unlike 
all other germs this invader of the human system from the 
first hour migrates where soever it chooses, producing a 
most woeful form of death, unless the invading host is 
conquered near the beginning of the disease. The treat- 
ment of this disease will be hereafter discussed under the 
head of Trichinae. 

Zymotic fevers differ from crytpogamic in many cases 
in their slow development and the lingering period to 
which they may be drawn out by time and circumstances^ 
also by a radical difference in the necessary modes of 
treatment. For instance: In cryptogamic fevers, the 
moderate use of mercury may not be injurious; but in all 
forms of zymotic fever, calomel ( a mercurial preparation ) 
adds to the virulence of the disease and will surely 'kill 
the patient if freely and indiscriminately used. A mis- 
take on this point among a class of scientists has slaugh- 
tered many typhoid patients. 

Sec. jy. Treatment of Cryptogamic Fevers. — First as to 
ague, or fever and chill, properly intermittent fever. This 
is produced as already explained in those who breathe a 
malarious atmosphere; i. e. an atmosphere ladened with 
cryptogamic germs. The clearly marked type of this 
intermittent fever finds its origin in the mouldy river 
bottoms already described. Mixed types may be found 
where this dry surface is not seen; as in shady woodlands 
on flat surface where frequent rains prevent dryness and 
where the smell of moist decaying wood pervades the 



A GENERAL VIEW OF FEVER. 555 

atmosphere; also on the verge of rivers, ponds and 
morasses where the water does not recede, but presents a 
stagnant surface with or without green scum. In such 
regions mongrel germs exist that produce mongrel forms 
of the three classes of fevers, intermittent, remittent and 
continued. The reader should remember that the cause 
of one of these forms of fever is the cause of all; and the 
preliminary symptoms of each of them is the same, viz: 
Weariness, headache, lassitude and general aching through 
the system. After these symptoms have continued indefi- 
nitely, there comes a more or less sudden attack of chill 
with shivering and shuddering. In an hour, more or less, 
the chill having passed away, the fever becomes apparent. 
The heat of the surface and of the blood may become 
extreme and very distressing, or it may remain moderate 
throughout. The same is true of the chill. It may pre- 
sent a moderate or a deadly coldness. Now when the 
term malignant applies to this fever whether intermittent 
or not, the patient will enter into what is commonly called 
sinking chills or congestive chill and what is medically 
known as pernicious fever. In rare cases the patient will 
succumb at once, becoming cold, clammy, blind and sense- 
less, perishing thus in an hour or day. More frequently, 
however, the patient lives through a second and even a 
third chill of this kind — seldom if ever reaching the fourth. 
In normal cases, where malignant action is not present 
the fever passes away with the sweating stage. The 
patient seems as if he was cured; but, in the case of inter- 
mittent fever, within one or two days the paroxysm 
returns and he goes through the same movements; and so 
on indefinitely unless he is treated. As soon as the chill 
strikes the patient, or better, before it strikes him, if he 
is complaining much, the emetic remedy, croup mixture 
No. One should be administered until he vomits. As soon 
as the vomiting stops, commence with the Fever Powder 
No. One, from two to four hours apart in doses described 
in the section where the formula of that powder is given; 
and this should be continued until the disease is overcome; 



556 MEDICAL MEMORANDA. 

which may be from one to five days; generally two days. 
After that he can take Powder No. Two or Three, from 
one to three times a day for a short time to prevent the 
return of the disease. Every time he sweats he should be 
washed freely at the end of the sweating stage, with soap 
and water in a warm room and clothed in clean garments. 

He should be careful regarding exposure and avoid 
over eating and too much drinking. 

As to malignant cases of intermittent fevers: I will 
describe two of them to illustrate all. 

I was called in 1869 to see a patient, a woman, living 
by a sluggish stream. She had been seized by the first 
malignant chill. This sinking or congestive chill had con- 
tinued about two hours before I reached her. She was 
blind and helpless, cold and clammy, the pulse a mere 
flutter at the wrist; death would ensue in an hour or two 
without treatment. Seeing it was too late to administer 
an emetic, water was given her to see if she could swallow 
it, which I was pleased to find she could do without diffi- 
culty. I prepared a large dose of quinine, camphor and 
morphine and gave to her; directed the husband to . hold 
her head over a vessel and pour cold water over her head 
from a pitcher. He did this for an hour. Severe mus- 
tard plasters in the mean time were applied to the spine, 
and hot things to the legs from the feet to the knees. At 
the end of an hour, she spoke to her husband, declaring 
that she could begin to see again and came out from the 
paroxysm. She was kept under the influence of this 
remedy with the addition of brandy for twenty-four hours. 
She convalesced rapidly; her life was saved; the chill 
never returned. 

The second case was that of a stout boy in his teens. 
He was seized with this malignant intermittent fever. He 
had passed through the cold stage, the fever had come up, 
the heat was terrible, the patient did not know anything 
and seemed like something that might burn up. Here 
again there was no time for delay; for death was imminent. 
I directed the attendants to lay him on the floor with his 



A GENERAL VIEW OF EEVER. 557 

head elevated, and bring water from the well quite cold. 
I poured the bucketfull over the boy from head to foot. I 
repeated this operation as fast as they could bring the 
water to me. About six bucketfulls were thus used in a 
few minutes. Then he began to shiver and show signs of 
suffering. He was stripped, rubbed dry, and clothed in 
clean garments. He was then placed in bed between 
blankets and hot things applied to his feet. The Powder 
Xo. One was given him for twenty four hours. He was 
cured. 

Two incidents occured in my practice in Ohio that will 
show the power of intoxicants over this disease. My 
friend, Mr. S was very fond of liquor. He had pur- 
chased quinine and taken it for the chills, but grevT worse 
instead of better. He went to town some four miles dis- 
tant and bought him a pint of whiskey and on his return 
his chill commencing he began drinking. He drank the 
whole pint in a short time and fell off the animal he was 
riding in a state of unconsciousness from intoxication. 
That was the end of his chills. He boasted for many years 
of the power of whiskey in such cases. 

The other case was that of my friend Mr. K , in 

the same locality. His fondness for intoxicants was 
strongly marked. He lived in a swamp and had exhaused 
all the virtues of quinine and had grown weary of life, 
from the frequent return of the chills. I finally prescribed 
liquor to the extent of profound intoxication, to be taken 
immediately before the time for the chill to occur. He 
did as directed and was cured of his disease; but he never 
liked the taste of liquor afterwards. I prescribed this 
remedy, because of the well known fact that alcohol has 
the power of overcoming certain poisons, among which is 
the deadly virus of the rattle snake; but in such cases, the 
intoxication must be complete and if delayed too long 
cannot be produced. 

As to remittent fevers: To trace in detail this form of 
disease, would be largely repetition of what has just been 
said. TheVe is no essential difference as to the cause or 



558 MEDICAL MEMORANDA. 

treatment, but there is observed a marked difference in 
the progress of the fever. Instead of intermittent, or a 
total subsiding of the fever for a given time, there is seen 
a lowering of the fever in a marked degree at stated inter- 
vals of every twelve hours — sometimes nearly disappear- 
ing for one hour or several hours. This relaxation of the 
intensity of the fever gives it the name remittent. In 
this form as in the other, the heat may rise to an alarming 
extent, caused by the rapid circulation of the blood, facili- 
tating the consumption of carbon and hydrogen by oxygen, 
and thus producing heat. This great heat must be over- 
come, whenever it occurs in this or any other disease by 
the application to the surface of a cooling fluid. It does 
not often happen that bucketsfull of ice cold water can be 
poured upon a person at once, but applications of water, 
slightly cooled may be made to a part or whole of the 
body as circumstances may require. The coolness may 
be increased gradually and indefinitely, according to the 
feelings and wishes of the patient. 

I know of the value of this treatment in m3^ own 
experience when a boy living in Texas in the month of 
July, 1839, in a little town on the Colorado river. I was 
seized with malarial fever of a severe type. The fever 
had been present about three hours, when I left my bed 
and plunged into the river where I remained one hour. It 
would be impossible to describe the luxury of that hour. 
The exceeding great relief from pain, weariness and heat 
was something to be remembered for a life time. While 
in the water, I was wholly free from everything that apper- 
tains to fever. But ten minutes out of water proved that 
this was only a respite from the force of the enemy that 
had attacked me. I again resumed my bed, sent for a 
physician, was cured in five days. He would not consent 
for me to go into the river again; but I managed without 
his knowledge, by the aid of a faithful attendant, to have 
the very free application of cold water to the body and 
limbs, when the skin was hot and dry. It was^ curious to 
observe the surprise of my physician at the suddenness of 



A GEDERAL VIEW OE FEVER. 559 

the cure. Subsequently he took the fever himself. It 
lingered for weeks, under his treatment without the use of 
cold water, and he was sadly reduced from a fine portly 
appearance to a skeleton. 

But since that day in my own practice I have seen 
many suffering victims pass from agony to comfort by the 
application of cold water, when the skin was hot and dry. 
The reader must be very careful not to use cold water 
when the skin is moist. This doctrine is of course opposed 
to the policy of steaming a patient in a box or closet and 
then dashing ice cold water upon him at a time of pro- 
fuse perspiration. Such conduct seems to me to be border- 
ing upon insanity. 

As to the medicine to be used in the treatment of 
remittent fever: Commence precisely as in the case of 
intermittent fever: With the emetic mixture as soon as 
possible. If there is some alarming pain, administer at 
once a teaspoon half full of laudanum; themwithout delay 
commence with the fever Powder No. One — the doses 
being from two to four hours apart, continuing right along 
regardless of whether the fever is high or low; but always 
•delaying if the medicine makes the patient much sleepy 
-or drowsy or drunk. A valuable adjunct in the beginning 
is a dose of salts or any other mild purgative. Through- 
out the progress of the disease, the bowels should be kept 
slightly loose by the use of a dyspeptic pill. Much purg- 
ing is only an injury but the emetic may be repeated one 
-or more times in a few days, if there seems to be a large 
amount of green material present. 

In malignant cases the material thrown up is of a blue 
color. Where malignant action is clearly developed, it 
sometimes resembles the dread vomito, a dark colored 
substance seen in yellow fever. 

Throughout the whole progress of this fever, as well 
as in every other case watch for inflammatory processes 
in any of the internal organs. These are characterized by 
local pain and soreness in the time of motion. In such 
cases, small blister plasters or a large mustard plaster, wet 



560 MEDICAL MEMORANDA. 

with camphor, should be applied, over the surface, where 
the pain is felt. In all cases where the morphine con- 
tained in the fever powder does not relieve the pain, more 
morphine or laudanum should be given to the patient. In 
no case should inflammatory, pain or nervous pain, of a 
serious character, be allowed to remain without an effort 
to control it. 

It is scarcely necessary to add that hygiene is all 
important 1 — cleanliness, ventilation, cool or ice water to 
drink, ice lemonade, agreeable food, etc. Watchful and 
tender care, real friendliness and earnest sympathy have 
great advantage. 

Wash the patient with soap and water when the sweat- 
ing stage halts, put on clean garments as often as possible; 
keep the patient away from all deadly smells and prutres- 
cent surroundings. Abundant ventilation is the one thing 
needful, without which, many will die in spite of all other 
appliances. 

As to continued {ever: The philosophy and treatment 
of continued fever is the same as that of remittent fever. 
In some cases of continued fever a careful scrutiny will 
show some appearance of rising and falling during a given 
twenty-four hours. But even if this is not so, the treat-' 
ment is the same. Begin with the vomiting and continue 
the powders on to the end. It is scarcely necessary to 
add that young people should take smaller doses and that 
small children will be better off with the fever drops than 
the powder. In every case read up carefully the descrip- 
tion of the various compounds indicated, where they are 
first described or formulas given in this volume. And 
what is there said should govern and modify and explain 
what is said in this and other sections in relation to treat- 
ment of specific cases. 

It will often be noticed that pain in the back is a per- 
manent feature in continued fever; and should be allevi- 

1 As to the importance of hygiene See also Alathiasis Sees. 2 and 5 

in the treatment of disease see jiost and notes. 
38, 39. 40. 



A GENERAL VIEW OF FEVER. 561 

ated as much as possible by mustard plasters, wet with 
camphor, alternating with flax seed poultices, wet with 
laudanum. Such poultices should always be cooled when 
fever is present. I have seen an infant saved from impend- 
ing destruction by a poultice of this kind, laid over the 
bowels, dipped in cold water every hour. The only thing 
added was a teaspoonful of casteroil, with five drops of tur- 
pentine, which with the aid of a syringe produced free 
purging. The destructive heat subsided, swelling disap- 
peared and the child took the fever drops with impunity. 
In the application of water with a cool sponge or mus- 
lin to the surface of fever patients, it is often highly bene- 
ficial to mix a teaspoonful of soda with a pint of water. 
It may be used as often as desirable. 

Patients should not be coaxed or constrained to take 
solid food that they do not want. The free use of acid 
drinks is of vital importance, wherever the patient desires 
them. Sometimes a piece of pickled cucumber is relished 
very much. 

How many agonized victims have perished for the 
want of a little water or ice or lemonade withheld through 
false medical theories or empircism. In vain the low 
moaning of the patient and his pitiful beseeching to obtain 
the life giving fluid— often cursing his tormentors in the 
sad hour when the burning brain was reeling and an 
unnecessary death was at hand. 

Sec. 38. Zymotic Fevers. — It has been already stated 
that this grand division of fevers, is distinguishable from 
the other grand division named cryptogamic. The latter 
have their origin in germs of vegetable type, the 
Jormer in germs of animal type. As extreme examples 
of these two classes, we might present on the cryptogamic 
side, a common case of ague or chill and fever of average 
intensity. On the zymotic side, the action of the animal 
germs is most clearly illustrated by a case of small-pox. 
It is easy to see in such case that a virulent and deadly 
fever is produced by germs, eminating contagiously, from 
an animal body and introduced into the system of a 

35 



562 MEDICAL MEMORANDA. 

healthy person by the act of breathing. There is no 
mistaking or doubting the actual occurrence of such phe- 
nomena. The remaining sections of this chapter will be 
devoted to the consideration of these zymotic fevers. 

See. jp. Typhoid Fever. — A typical and fully 
developed case of typhoid fever will illustrate the whole 
range of zymotic disease. Much confusion and dissatis- 
faction has arisen in applying the term typhoid, to 
lower grades of fever, originating, in systems that have 
been affected by malarial atmosphere. The term typhoid 
should never be applied to any malady but the one, and this 
one is as completely specific as the small-pox. The differ- 
ence between two individuals, suffering with typhoid fever 
and the presence or absence of well marked symptons, 
may depend on the previous condition of the patient, 
together with their respective environments. It will also 
depend in a measure upon the virulence of the attack. 
Now these same suggestions apply to the small-pox as 
clearly as to the typhoid fever. And we are now pre- 
pared to consider a circumstance which is generally over- 
looked in these cases. The observer as he looks at the 
small-pox patient all covered with pustules, is compelled 
to admit that the force of this complaint is directed 
against the skin and expended upon the skin. Now'there 
are many other forms of fever, where it is not so easy to 
perceive the fact that the^riginal force of the disease is 
directed against some specific organ or tissue. One 
reason of this is that men are accustomed to speak of 
inflammatory processes of some one or more organs, 
incident to continued fevers as only an affection of those 
organs, ignoring the fact that the victim is suffering from 
a real attack of continued fever. Incidentally, however, 
the truth crops out in medical nomenclature, by the use 
of such names as brain fever, lung fever and gastric fevers 
where it is manifest that the force of the fever is directed 
against those various organs. Now if the reader inquires 
against what part of the human system is the primal force 
of typhoid fever directed? the answer is plain. The 



A GENERAL VIEW OF FEVER. 563 

tissue assaulted is called the small intestines. The sub- 
division of the small intestines, which joins the large 
intestines is called the caecum and is the seat of this dis- 
ease or part against which the main force of typhoid fever 
is directed. This part of the intestine contains numerous 
glands, which, though known under different names are 
yet a part of the general lymphatic system. Now let the 
reader observe that it is against these glands that this 
virus is directed as completely as the virus of the small- 
pox is directed against the skin. And whoever is ignor- 
ant of this fact or wilfully overlooks it, will be working 
in the dark and liable to do more harm than good in 
treating such cases. While it is true that all diligence 
must be used in combating the fever, yet the eye must 
be forever kept upon this localized destructive action 
going on in a vital tissue. In fact a deadly disease must 
assail some vital organ; for, unless some vital organ is 
destroyed or suspended in its operation, the patient will 
not die and the disease cannot be called deadly. 

A brief summary of symptoms and progress of an 
average case of typhoid fever is as follows: Precisely as 
in the case of all diseases originating in the self propagat- 
ing power of germs we find the patient, previously 
healthy, suddenly complaining of headache, general pain, 
weakness, lassitude, weariness, loss of appetite. After 
some days or weeks, creeping chills or chilliness, with 
slight shivering or shuddering and the slow approach of 
fever; and with it as in every other fever, we have the 
accelerated pulse and increased heat. Then comes sick 
stomach, with or without vomiting, symptoms of slight 
diarrhea, griping and offensive tools. These all gradually 
increase and soon there is alarming prostration. The 
bowels begin to swell, becoming tender to pressure. 
This is called tympany. Now if we leave out the 
word malignant and remember that we are speaking of an 
average case, all of these symptoms increase, and in the 
absence of proper treatment, the patient dies at any time 
from three to ten weeks. But in all cases where the term 



564 MEDICAL MEMORANDA. 

malignant properly applies, there is early and increasing 
stupor and the patient becomes unconscious: There is 
low muttering delirium, free discharge of blood from 
the bowels. Urination is difficult or impossible, and there 
is severe putrescence manifested by deadly odor. The 
faithful attendant should observe that he is himself inhal- 
ing the deadly germ and that death will soon be on his 
track unless countervailing forces are brought to bear for 
the destruction of the germ. This malignant type after 
the preliminary stage is past ordinarily kills the patient in 
five or ten days, in the absence of proper treatment. 

In non-malignant cases, the patient, if properly 
treated, may begin to convalesce slowly in three weeks; 
but is all the time in danger of relapse for another three 
weeks or even six weeks, and if the relapse comes, death 
generally occurs. 

It has been a question with me, whether any of these 
relapses would ever be seen in any case, where mercury 
had not been used, if the patient was in reasonable health 
at the time of the attack. 

The reader is noAV ready to inquire, what happens to 
those glands, seated in the small intestines that seem 
so vital to human existence. The answer is, some 
of them are entirely destroyed; some only partly 
destroyed; all or nearly all of them ulcerated; containing 
purulent fluid, where the poison is concentrated. A dog 
vaccinated with this deadly virus will die in a short time. 
It often happens that these glands enlarge in size, 
present extensive masses of ulceration — the tissues being 
entirely destroyed, an opening is made into the bowel 
itself. The opening, when very small, may be suddenly 
plugged up with lymph. In other cases, the opening 
being larger, the contents of the bowels pass into the 
cavity of the peritoneum. General peritonitis ensues and 
the patient is soon dead. In some cases but little of this 
escapes and the patient dies with a more gradual peri- 
tonitis. The most characteristic feature of typhoid, 



A GENERAL VIEW OF FEVER. 565 

-vizible to the eye, is the persistent diarrhea and the per- 
sistent appearance of blood in the stools. 

As to the treatment: In this as in all other cases of 
fever, commence with the Emetic Mixture, producing 
vomiting. The sooner this is done the better. Then 
commence with the Fever Powder No. One, every two or 
three hours, until the general distress of the patient is 
controlled. From that time on, the patient can only take 
one or two or three doses, at intervals from six to twelve 
hours; that is to say, one to three doses in twenty-four 
hours. In addition to this the patient should take a mod- 
erate dose of Powder No. Three, about half way between 
the other powders. If in any case the idiosyncrasy of the 
patient precludes the use of Powder No. One, the Powder 
No. Three may be used alone; but it will be highly import- 
ant to allay the restlessness and distress of the patient, by 
some soothing remedy. In case of not being able to use 
any of the powders, the patient can try the Fever Drops 
No. Two. My own belief is that ninety-nine out of a 
hundred can take the Powder No. Three in spite of dys- 
pepsia or any gastric disturbance, short of acute inflam- 
mation of the stomach. This is especially true if they 
commence with very small doses. 

In addition to all this the patient should commence 
with Alterative No. Three; dose one teaspoonful, with a 
little sweetened water, about every eight hours. Where 
there is delirium Alterative No. One, should be given 
alternately, or somewhere between the doses of Altera- 
tive No. Three. This should also be in a dose of one tea- 
spoonful, mixed with one or two teaspoonfuls of sweet- 
ened water. In the use of these alteratives, however, the 
suggestions should be studied and observed, as given in 
the sections where the formulas of these alteratives occur. 

Vain efforts have been made by physicians to stop the 
diarrhea in such cases and if they had succeeded the only 
result would have been the death of the patient. The 
fact is that the collection of putrid material in some part 
of the bowels is the one central feature of the disease and 



566 MEDICAL MEMORANDA. 

its moving off from time to time is essential to the life of 
the patient. While all this is true, yet excessive purg- 
ing will result in death sooner or later. To restrain the 
diarrhea and keep it within bounds is an important object. 
Generally the Fever Powder No. One, alone, will do this. 
But if it fails it is good practice to give the patient very 
minute doses of epsom salts. A tablespobnful may be 
dissolved in a teacupful of water. The patient can take 
a teaspoonful of this water two hours apart, until it is all 
gone; ceasing, however, if any excessive purging is 
observed. When these salts have thus carried out all the 
putrescent material and the patient has swallowed a little 
nourishment, such as a few teaspoonsful of flour and milk 
boiled thin, then ten drops of the fluid extract of ergot 
can be added to the dose of Alterative No. Three. This 
can be withdrawn when not needed. 

In this disease the tongue may present all manner of 
appearances. The conditions, however, are especially to 
be noticed: One is when the tongue is covered with a 
dry dark colored scurf; the other is a red dry tongue with 
nothing on it. In both of these cases water will fail to 
moisten the tongue and yet it is of a vital importance that 
it be moistened. The remedy for this is turpentine. A 
small quantity of sugar should be moistened with turpen- 
tine; and a lump of this sugar, the size of a pea, should be 
placed on the tongue and allowed to melt away as slowly 
as possible. This may be continued for a number of days, 
without any disagreeable result. 

Another important matter is to remove frequently all 
collections on the tongue or the teeth with the aid of a 
tooth brush and vinegar frequently used. The gradual 
collection of dark colored material on the teeth is the 
unerring index of the destructive progress of the disease. 
So also the low muttering delirium, and when to these is 
added, picking at imaginary things, the vital forces have 
succumbed and the patient will die. All that has been form- 
erly written in these pages, regarding food and drink and 
hygienic regulation should be carried out in this disease 



A GENERAL VIEW OF FEVER. 567 

from beginning to end. If the patient is shut up in a 
close room, he will surely die. The sick chamber must 
be well ventilated. And disinfectants should be freely 
used, such as chloride of lime, bromochloralum and others. 
And in addition to these there should pervade the room, 
the vapor of green coffee, burnt up on live coals in a pan 
or other vessel; and this same vapor should be continually 
found in every room in the house. 

The free application of cold or tepid water, as in other 
cases, is most imperatively demanded. Equally impera- 
tive, to guard against starvation is a spoonful of rice 
water or chicken broth, say a mouthful to be given from 
hour to hour. Beef tea is not suitable. 

Certain nutritive fluids are found in connection with 
canned fruits that are very desirable; and particularly is 
this so of good canned peaches. But milk is the chief 
remedy either with ice alone or boiled with a very little 
flour and salt. The time also comes in the course of the 
disease, if the patient does not die, when buttermilk is 
wished for and it should be freely given. Also lemonade, 
ice and cider should be given when the patient desires 
them. If an appetite develops for some vegetable, such 
as cabbage, for instance, the patient can take a teaspoon- 
full at first, with safety, and increase slowly if it seems to 
agree with him. 

Much more might have been written, regarding the 
tongue and the pulse in this and in all the foregoing 
fevers. The truth is they are very unreliable as an index 
to the non-professional reader, and this volume is more 
particularly addressed to them. 

In the progress of this fever as in all other fevers, com- 
plications may occur such as inflammation of some import- 
ant organ or pyaemic abscess around the joints. Rheu- 
matic complications may occur also. All these should be 
combatted, as if they existed alone. 

In general it should be noted that where the stomach 
of the patient will not bear the remedy, the hypodermic 
syringe will accomplish as much as taking remedies by 



568 MEDICAL MEMORANDA. 

the mouth, especially where morphine is the drug to be 
administered. 

Sec. 4.0. Typho-Malarial Fever. — This name was 
invented by the physicians, during the war of the rebel- 
lion. It was used to indicate mongrel conditions, where 
malarial subjects, with yellow skin and yellow eyes, con- 
tracted fever from the hardship and stench of overcrowded 
camps, filthy water, etc. Its course is less virulent, less 
bloating of the body, often no diarrhea and but little 
ulceration of the intestinal glands. It is now the custom 
to apply this term to all low grades of fever in the North 
that are disposed to linger and will not yield readily to 
treatment, like the unmixed cryptogamic fever. 

As to the treatment, there is but little to say, beyond 
what has been said regarding typhoid and continued 
fevers. The Emetic Mixture should first be given to 
the extent of vomiting; then commence with Fever Powder 
No. One, being careful to see that the bowels are not con- 
stipated. As stated in previous cases the dyspeptic pill 
will best accomplish this purpose. 

The dose of the powder will be from two to twelve 
hours apart according to the dizziness or drowsiness of 
the patient. Sometimes one whole day and night may 
be passed without administering any of the powders. 

Everything that has been said, regarding hygienic regu- 
lation should be carried out in this as in all other forms of 
important fever. 

This disease will ordinarily be overcome in from five 
to ten days. 

Sec. 41. Typhus Fever. — Typhus fever differs from 
typhoid in several particulars: ( 1 ) The red spots come 
out in successive crops, in typhoid, during the whole 
course of the disease; while on the contrary, in typhus, 
they all make their appearance in a day or two, present- 
ing a striking resemblance to measles; (2) They disap- 
pear in six or seven days, in typhus, and the patient con- 
valesces in about twenty-one days; but the typhoid con- 
tinues much longer; (3) Many glands are enlarged in 



A GENERAL VIEW OF FEVER 569 

typhus, but do not present that specific tendency toward 
destructive ulceration and perforation of the bowels, as in 
typhoid; (4) The tendency to stupor occurs earlier and 
there is a greater liability to internal complication in 
typhus than in typhoid — destructive action, in the former, 
being often developed in the liver, spleen and kidneys. 

In general, the indications of danger, in typhus, are 
increased dryness and discoloration of the tongue; perma- 
nent delirium of a low muttering character; occasionally 
maniacal raving; the patient lying on his back, with his 
knees drawn up; the skin a dusky hue; the eyes wide open 
and staring; retention of urine, etc. 

The cause of this disease was formerly attributed to 
specific, poisonous gasses in the filthy portion of crowded 
cities. But since the general adoption of the germ theory, 
it is believed that filth in such localities developes a speci- 
fic germ, more deadly than the typhoid, and almost as 
destructive as the germ of the yellow fever. 

The germ in typhus enters the human system through 
the lungs, and then spreads by its own specific propaga- 
tion. 

Those who wait on these patients, are nearly certain 
to be attacked by the disease, unless they have had a 
previous attack. This disease, however, does not spread 
out into the street as easily as small-pox. 

The patient is most likely to get well where the tongue 
is moist, the heat more moderate, the pulseless rapid and 
the senses less impaired. 

There is no essential difference as to the treatment 
between typhus and typhoid; and consequently the reader 
is referred to the treatment of the latter, through its 
whole course. It will, however, often be found in typhus 
that the use of the catheter to empty the bladder will be 
more frequently required. 

All the principles of hygiene are of the utmost import- 
ance; especially the overcoming of heat, by the applica- 
tion of cool or cold water. 

It should be here stated that the term spotted fever is 



57© MEDICAL MEMORANDA. 

sometimes applied to this disease, where the eruption does 
not properly appear on the surface of the skin; but pre- 
sents a mottled appearance under the skin. The same 
appearance is sometimes witnessed in cerebro-spinal men- 
ingitis. The name amounts to nothing and such appear- 
ances are only seen in malignant cases, where the rapid 
onset of disease overwhelms the vital forces. I witnessed 
the same appearance in malignant scarlet fever, where the 
patient died in three days. 

Sec. sf-2. Anomalous Fevers. — There are many cases 
of anomalous disease, where the principle thing seems to 
be fever that pursues no definite course and admits of no 
definite classification. Some of these are connected in 
the start with disease of the bone either in joint or shaft. 
Some again are connected with abscess about the joint or 
elsewhere. Again cases are met with called suppurative 
rheumatism in which abscesses will form at some joint; 
and if they are not cut open will develop abscesses at 
other joints. These are sometimes called metastic 
abscesses and the practitioner loses sight of the fact that 
the primary and essential disease is an attack of some 
kind of fever. In all cases of the formation of abscesses, 
delay in opening them is injurious. Great mistakes have 
been made, by allowing large collections of matter, called 
diffused abscesses, to remain under the muscles of ,the 
thigh, waiting weeks for the swelling to form a point, 
when there is no tendency to form such a point. 

All these anomalous fevers should be treated, in a gen- 
eral way, the same as indicated in cryptogamic fevers. 
And in the latter stages, when the inclination to abscess 
is discovered, commence with Alterative No. Three and 
pursue it to the end. Tonics, such as Powder No. Three 
should be used to keep up the strength of the patient. 

Among all the rare forms of disease, the most decep- 
tive and disastrous is acute inflammation of the bone. This 
may commence in the foot or any part of the leg or arm. 
The inflammatory process occurs in the structure of the 
bone, very much as bone felon is established in the finger. 



A GENERAL VIEW OF FEVER. 571 

The patient commences to shiver and scream. The pain 
gets worse every hour and in a single night the patient 
may perish from the intensity of the pain. This is gener- 
erally mistaken for rheumatism and hence practitioners, 
unwittingly, frequently increase the sufferings of the 
patient by hot applications to a surface already super- 
heated. On the contrary, the rational treatment is the 
application of ice and cold water, to the inflamed part, 
persisted in for days; large doses of morphine, alternating 
with veratrum. 

If the patient lives and the inflammation of the bone 
is not soon removed, it proceeds to destroy the bone in 
whole or in part and fragments of bone will come out for 
months or years. Where the disease enters upon such a 
course, free incisions will be needed from time to time, to 
let out the purulent formation, around the part. Pieces 
of dead or detached bone should be removed whenever 
possible. Some have lived through years of this kind of 
suffering and been able to walk, though perhaps with 
stiffened joints. When such cases become chronic, the 
Alterative No. Three should be given on to the end. 

Small wounds in joints, sometimes develop such a 
state of things as here described. The treatment is the 
same. In all such cases as soon as the ice is withdrawn, 
a poultice made of flax seed and comfrey should be per- 
sistently applied, and the tissues not allowed to get hot. 
The time comes weeks or months later, when the Salve No. 
One is preferred to the poultice. Both the flax seed and 
the comfrey should be finely ground, and it is generally 
for sale in this condition, by pharmacists. 



CHAPTER X. 



INFLAMMATION OF ORGANS. 



Sec. 4.3. General Observation. — Inflammatory pro- 
cesses may be set up in every organ in the human system, 
including the brain, lungs, liver, spleen, and kidneys. So 
also inflammation may be seated in tissues, such as the 
mucus membrane of any part or all the serous membranes, 
including the costal pleura and the peritoneum. 

There is much reason to believe that in all these 
so-called inflammations of organs and tissues, the primary 
and essential diseases is a real attack of continued fever; 
though the fact remains that if death ensues it is caused 
by the injury, which the inflamed organ sustains. 

These inflammatory processes may end in several ways: 
First, resolution, that is simply disappearing; second, 
effusion, that is discharge of a thin fluid, called serum, 
which is mainly the water portion of the blood, though it 
holds in solution more or less of the primitive elements of 
animal tissue; third, purulent formation, called matter; 
fourth, gangrene, involving destruction of the tissues. 

If the physician is called in time, it of course should 
be his aim to secure resolution of the inflammation. But 
if it has reached either of the other stages, they each 
require their own specific treatment, which is developed 
in these pages, in the proper connection. 

Sec. 44. Inflammation of the Lungs. — This subject is 
hereafter discussed, under the head of lung fever. It may 
be said in general, however, that if the patient is treated 
soon enough he will live, if not, he will die. 



INFLAMMATION OF ORG AX S. 573 

In this as in all inflammation, the pain must be con- 
trolled by opium or some of its preparations, unless a 
marked idiosyncrasy of the patient gets in the way. In 
that case resort must be had to substitutes; and of these 
gelseminum and phytolacca combined (ten drops of the 
former and twenty drops of the latter in spoonful of sweet- 
ened water ) stand at the head of the list. This dose 
should be given as often as the patient can bear it, as 
long as its use is indicated by the presence of pain. 

Another great truth is that the fever and heat must be 
controlled by veratrum and by cooling applications to the 
skin. 

Another great principle is that counter irritations must 
be used over the seat of pain, with the exception of brain 
disease, where blister at the back of the neck is proper, 
while ice is applied to the head. But ice must not be applied 
to the body in any of the internal inflammations. In 
these only moderate or tepid applications can be used. 

A mustard plaster wet with camphor is an excellent 
counter-irritant, where the patient objects to the use of a 
blister. 

It should not be forgotten that the commencement of 
all treatment in such cases is the use of the Emetic Mixture 
to the extent of vomiting. After this is given and 
vomiting results, the pain should be controlled by the 
free use of morphine, or its substitute as above explained. 
From that time on the Fever Powder No. One should be 
given, as the patient will bear it, until the disease is 
conquered; and then for a time Fever Powder No. Three 
should be used; being careful to check any pain, if it 
returns. 

It is not necessary that the physician should waste 
much time in naming, distinguishing or diagnosing the 
disease. If there is pain and fever in the region of the 
lungs, accompanied with cough, dry and difficult, it makes 
no difference whether he may call it pneumonia or any 
other of the names that are applied to this class of disease, 
the treatment should be as above outlined. 



574 MEDICAL MEMORANDA. 

There is one point to which especial attention should 
be called, and that is that this disease occurs nearly 
always in cold weather and care should be paid to the 
question of fire. While good ventilation and pure air are 
greatly needed, yet the patient should not breathe cold 
air; and especially should avoid getting out of bed while 
freely perspiring, in a cool room. Many have been killed 
in this way. 

Sec. 45. Inflammation of the Liver.— This disease is 
characterized by a pain in the right side, extending 
around to the back; sometimes the pain seems just behind 
the stomach. There is generally swelling and always 
fever. It is not always easy to distinguish this from some 
other diseases. 

There is always danger of abscess; and when this 
occurs, it should be reached from the surface, or it may 
break inwardly and escape through the channel of the 
intestines. Sometimes it may break into the cavity of 
the body and kill the patient. The disease may be either 
acute or chronic, but in either case the treatment is 
practically the same, 

Pain in this case as in all others must be controlled by 
opiates or some substitute. All waiting is ruinous to the 
patient; and it should be remembered that in all inflam- 
mation of this organ, more than any other, heat is the 
deadly agent that is to mar or destroy a fabric strange 
and wonderful in its substance and conformation. Who- 
ever will cut up the liver of an animal and examine it 
closely, will wonder at the frailty of the structure and how 
it is that mortal life ever reaches the limit of three score 
and ten. In other words, he discovers the strange para- 
dox, that the frailest of all the tissues is called upon to per- 
form the most complex and varied purposes seen in the 
animal economy. It is plain, therefore, that the heat and 
pain in this frail structure should be controlled as soon as 
possible. To do this, as we have seen the practice is to 
first produce vomiting by the Emetic Mixture; empty the 
bowels by the free use of salts; reduce the pulse by the 



INFLAMMATION OF ORGANS. 575 

use of veratrum to the extent of moderate vomiting; then 
commence with the Fever Powder No. One (which con- 
tains morphine ) and continue to the end. The process 
above described may be continued for three to six days 
according to the necessity of the case. Whenever it is 
found necessary to cease the use of any of the remedies 
or omit them for a time it should be done. But as a 
general rule the inflammatory processes may be subdued 
in the manner above described, in a day or a week, 
according to the gravity and complication of the case, 
and long lingering agony prevented. 

I will state here that while I am no advocate of the 
general use of mercury, yet, the fact has been long known 
that one dose of calomel, given at an early stage is a 
valuable adjunct, in removing inflammation, from all the 
internal tissues, especially the serous membranes. I 
would not go beyond the one dose in any case; and before 
giving it would inquire diligently into the idiosyncrasy of 
the patient. There is occasionally one who cannot take 
this remedy, without alarming salivation, accompanied by 
many injurious results. And whenever it it used, it 
should be followed by the free use of salts, so that none 
of it should remain in the bowels to produce salivation. 
Bromide of potassa has the power to prevent this saliva- 
tion and it will be wise for anyone who takes even a single 
dose of calomel, to use this remedy for a few days. A 
tablespoonful of the bromide should be dissolved in a half 
pint of water. The adult patient can take a tablespoon- 
ful of this solution three times a day. Younger people 
should take less according to the age. 

Sec. 4.6. Inflammation of the Spleen. — This seldom 
occurs in acute form, and when it does, it is characterized 
by pain and swelling in the left side and requires treat- 
ment substantially the same as that described for inflam- 
mation of the liver. 

The same remark is true regarding inflammation of 
the pancreas. This is a small organ lying close to the 
liver, and subject to obscure affections, not easily 



576 MEDICAL MEMORANDA. 

described; but the treatment is the same as in these other 
cases. I am speaking now of acute idiopathic affections. 
Chronic affections of organs and tissues are elsewhere 
discussed in their proper connection. 

Sec. 4-j. Inflammation of Serous Membranes. — This 
membrane invests all the organs inside of the body includ- 
ing those inside of the skull. Inflammatory processes 
may occur in this investing membrane and not extend 
largely into the organ itself. 

The most common of these inflammatory attacks is 
pluritic inflammation, commonly called pleurisy. It may 
affect either the membrane that lines the ribs or that lines 
the lungs. It is generally ushered in with a chill, like all 
other fevers. Pain is soon felt in the side and the sufferer 
locates it near the ribs. The spot will not bear pressure 
or motion and the patient finds that the act of breathing 
increases the pain and soreness. It is generally found 
that the patient has taken cold by being suddenly cooled 
after being much heated. In such cases, if he will com- 
mence before the chill strikes him, he can avert the dis- 
ease entirely, by taking a few doses of Fever Powder No. 
One. But if the chill has come and the pain is present, 
let him begin as usual, with the Emetic Mixture to the 
extent of vomiting; then the Fever Powder No. One 'as 
described in Section 6; and the use of veratrum as in other 
cases of fever. This routine pursued a day or two will 
heal the patient. As already stated a mustard plaster 
wet with camphor is a valuable adjunct in these cases. 
Much purging is unnecessary, though the bowels should 
be kept slightly loose. 

Sec. 4.8. Inflammation of the Peritoneum. — This is 
the name of the serous membrane that invests the whole 
internal surface of the abdomen, and more or less com- 
pletely the bowels and holds them up. It is sometimes 
subject to inflammation without any ascertainable cause; 
but generally it can be traced to external injury or to 
internal disturbance in the form of an abscess. Causes 
like these may be chronic and circumscribed for a long 



INFLAMMATION OF ORGANS. 577 

time, before resulting in general peritonitis. When that 
does occur, the body swells rapidly and unless properly 
treated, the patient soon dies; or dropsy is developed; in 
which case the patient's life may be indefinitely prolonged^ 
by tapping and drawing away the fluid. 

Where acute peritonitis is rapid in its onset, there- 
will generally be found, the same chill, followed by high 
fever and rapidly increasing pulse as in other important 
fevers. 

In the treatment of this disease, the Emetic Mixture, 
Fever Powder No. One and veratrum should be used as in 
other cases, previously described; also, near the com- 
mencement of the disease, one dose of calomel should be 
given. And throughout the course of the disease salts 
should be moderately used to keep the bowels open. 

The comfrey and flax seed poultice must be applied on 
a large scale over the bowels and laudanum should be 
sprinkled over the surface of the poultice before it is 
applied. It must be kept cool and moist and renewed 
every twelve hours. The catheter should be used in case 
of difficult urination. If scanty, small quantities of sweet 
spirits of nitre should be given in connection with some 
diuretic drinks, such as tea of melon seed, flax seed or 
slippery elm. 

The mildest diet alone is allowable and hygiene in all 
its deparments is particularly important. 

I do not think that blister is beneficial in these cases. 

If the disease should become chronic and establish 
dropsy, in addition to the taping, some benefit may be 
derived, from diuretics such as nitre, phytolacca, and 
digitalis. These three may be combined, one ounce each, 
with three ounces of simple syrup. The dose is a tea- 
spoonful three times a day. 

Sec. 4.9. Acute Inflammation of the Kidneys. — It very 
seldom happens that the kidneys become severely 
inflamed, without some previous trouble of the bladder 
and urethra. 

For instance, in one case, a man in moderate health, 

36 



578 MEDICAL MEMORANDA. 

began to observe some slight burning in urination. When 
ten years had passed this had grown into a serious annoy- 
ance, resulting in frequent but difficult discharge of that 
function. About this time, some pain was observed in 
one or both kidneys, and there was a feeling of weariness 
and loss of strength. He happened to take a severe cold 
and alarming pain arose in both kidneys. High fever was 
established and the patient was compelled to resort to 
morphine to obtain relief. In addition to this there was 
given him the Rheumatic Mixture No. One, in carefully 
guarded doses, occasionally suspending the remedy, to 
avoid the disturbing force of the colchicum. Veratrum 
was also used as in the previous cases. The treatment was 
successful. 

There is in this complaint great need of veratrum, but 
it must be given with the utmost caution and the effect 
quickly controlled; because the violent muscular move- 
ments caused by vomiting are injurious to these inflamed 
organs. Rest of the body and mind are indispensable in 
such a case as this. 

It often happens that acute inflammation of the kidneys, 
if the patient does not die, becomes chronic, and may 
linger indefinitely for years, while the patient endeavors 
to carry on some business or labor, enduring a life of 
extreme wretchednesss. 

If there is stone in the bladder and the irritation of 
that organ continues, or it is affected with chronic catarrh, 
or if there is continued irritation of the urethra, then the 
kidneys will not improve. 

All should be done that is possible to improve the con- 
dition of these organs so intimately related to the kid- 
neys, including the prostate gland, if it is affected. 

Where unhealthy urine is retained, surgeons wash out 
the bladder with the aid of a double catheter. The patient 
should drink freely of flax seed tea for a considerable 
time; also cooling acidulated drinks such as lemonade. 
Sweating should be promoted by any reasonable means; 
but avoid taking cold. 



INFLAMMATION OF ORGANS. 579 

Mutton broth, with rice or barley in it, is desirable; 
and so are berries and fruits. 

Moderate and guarded exercise is allowable; all violent 
exercise is injurious. And so is the extreme cold of 
winter. When the acute stage is ended, and the patient 
is moving around in the daily affairs of life, he should 
commence with Alterative No. Three and continue it for 
twelve months, with some intermissions. This Alterative 
contains phytolacca, which stands at the head of all kid- 
ney remedies. 

The counter-irritating plaster described in Section 23, 
should also be worn over the kidneys from time to time, 
as much as he can bear it. 

Sec. jo. Inflammation of the Larynx, Trachea and 
BroncJiial Tubes. — We often meet with acute inflamma- 
tion in these and other tissues. Inflammation of the larynx 
is called laryngitis. This is only another name for pseudo- 
membraneous croup, but it is a real attack of fever; and 
the same is true in regard to inflammation of the trachea 
and the bronchial tubes. 

All of these must be attacked with the fever remedies 
as heretofore described, not neglecting the preliminary 
vomiting. 

In the formation of false membrane no delay should 
occur in the use of both gargles No. One and Two. They 
should be used alternately every half hour. In addition 
to this, counter irritants and pou'tices should also be 
employed. 

Other Inflammations. — There are many other of this 
class of diseases that might be mentioned; but the fore- 
going suggestions will suffice in a general way to indicate 
the treatment. 



CHAPTER XL 



NON-CONTAGIOUS DISEASES WITH SYMPTO- 
MATIC FEVER. 



Sec. 51. General Statement. — There is a class of 
inflammations and other diseases, that are not contagious, 
and yet are attended with sy?nptomatic fever — a term that 
has already been explained in Section 32. We will now 
consider the diseases comprised under this head. 

Sec. §2. Catarrhal Fever. — There is a class of fevers 
that come from taking cold; atmospheric vicissitudes; 
sudden stoping of perspiration and similar causes. All 
these may be classified as catarrhal although the term 
itself is of uncertain signification; but it answers to dis- 
tinguish these fevers from other groups, such as rheumatic, 
and the fever that accompanies erysipelas and other specific 
diseases. 

As to the leading typical form of catarrhal disease, 
pneumonia might be placed first. This is sometimes called 
lung fever. There is always a tendency in this disease to 
the formation of abscess in the lungs. Inflammatory pro- 
cesses may also arise in the pleura, or the membranes of 
the brain, or other serous tissue. 

In the case of pneumonia or lung fever proper, there 
will be pain and soreness in the region of the lungs or 
pleura; also hacking cough, increasing to a violent cough, 
producing pain. Some of these cases are not important; 
others are rapidly destructive; and because of this uncer- 
tainty, all should be regarded as important and treatment 
should be commenced as though it was known that the 



NON-CONTAGIOUS DISEASES. 581 

disease would rapidly destroy the patient. The first thing 
to be done is to produce free vomiting with the Emetic 
Mixture; then bring the patient strongly under the influ- 
ence of Fever Powder No. One, by administering it every 
hour until the effect is manifest. Then without delay 
commence with the fluid extract of veratrum; giving it 
two hours apart until that also produces vomiting. If the 
vomiting should prove excessive, one or two doses of 
Fever Powder No. One will stop it. Now as soon as pos- 
sible the patient should again be brought under the influ- 
ence of this powder, and then again the veratrum should 
be resorted to without delay; but this time with more care 
and circumspection. This alternating of the powder and 
veratrum should be continued until the force of the dis- 
ease is broken. This will be manifested by free and fre- 
quent sweating, the cough being loose, the pain all gone, 
and the fever being substantially overcome. 

The dose of the tincture or fluid extract of veratrum 
should not be less than eight drops, and increase one drop 
every dose from two to three hours apart, until the effect 
is manifest. This is a wonderful agent to control the 
action of the heart and arteries and cause the fever to dis- 
appear, for the time being. The practitioner who first 
watches its effect in high inflammatory fevers, with or 
without inflammation of organs, will be amazed when he 
sees the pulse come down, under its influence, from one 
hundred and twenty to sixty or seventy. The apparent 
fever all disappears in an hour, the excessive discharge of 
green stuff from the stomach, the profuse perspiration, the 
pains are all gone; breathing without difficulty, the patient 
is inclined to enjoy himself, asks for some food and falls 
off into a gentle slumber. 

But all this may be a deceitful lull in the campaign. 
The enemy often comes on again with a rush in a few 
hours and must again be controlled in the same manner. 
The nurse will now have learned, how large a dose of 
veratrum this particular patient can bear; and it will be 
better, when commencing with the second attack, after 



582 MEDICAL MEMORANDA. 

reaching the point for the administering of the veratrum,. 
to give him at once the highest number of drops he can 
bear. If it does not produce vomiting it can be given 
every three hours, always being careful to cease or rather 
wait as soon as the patient tries to vomit. The most 
urgent effort should be made in an adult subject to bring 
the pulse down to sixty or seventy-five, as soon as pos- 
sible. It will often happen in case of lung fever that this 
second round of veratrum will finish the inflammatory pro- 
cesses, and then nothing is needed but the Fever Powder 
No. One and the regulation of the bowels as in other cases. 

The reader should fasten upon his memory the import- 
ant fact that among all the remedies which a beneficent 
Providence has provided for suffering humanity veratrum 
stands pre-eminent in its power to overcome fever, remove 
congestion, and suppress inflammation in any tissue. 

In addition to this remedy it should be remembered 
that counter irritants are indispensable in cases of inflam- 
mation of the lungs, or any other internal organ. Among 
these, a small sized blister or a large sized mustard plaster, 
wet with camphor are all that need be named. 

If by reason of great age or idiosyncrasy of the patient, 
the veratrum does not produce vomiting, but there comes 
on faintness and the pulse is too slow, whiteness and 
clammy sweat appearing, (something like the case -of a 
boy who has taken his first chew of tobacco, ) whiskey, 
laudanum or morphine, or the Fever Powder No. One will 
give relief. 

It seldom happens that it is wise to give veratrum, 
beyond the middle of any disease. Its marvelous power 
is best observed during the first stages, or before the time 
that prostration would ensue. 

It has been claimed by some writers that this remedy 
should not be used in connection with quinine. But the 
success of Fever Powder No. One, containing quinine, 
when used in connection with veratrum demonstrates the 
fallacy of this position. 

I recall the case of a young man, living about eight 



NON-CONTAGIOUS DISEASES. 583 

miles from Oskaloosa, Iowa, that will illustrate this treat- 
ment. He was suffering from inflammation of the lungs, 
high fever and great pain. Four or five days had passed, 
abscess was about to form and the patient was apparently 
in a hopeless condition. Having no time to lose, and but 
a single chance, I determined to adopt heroic measures, 
and stay with the patient to the end. I measured out a 
teaspoonful of veratrum, of a strength previously ascer- 
tained, requiring ten drops for an ordinary dose. I stood 
by to watch the effect of the veratrum. It was an hour or 
two before he began to heave and struggle to vomit. I at 
once gave him a teaspoonful of laudanum; and also 
whiskey; a pint of which he consumed in an hour. In 
two hours from the commencement of the vomiting it had 
ceased; some purulent discharge had come from the lungs, 
the patient was free from suffering; and he was not drunk, 
notwithstanding he declared he would be dead drunk. He 
was soon convalescent and recovered. 

It should be carefully noted that the principles of 
hygiene are the same in this disease, as in the case previ- 
ously described, with the exception of the use of cold 
water. The long continued and profuse sweating, pro- 
duced by the remedies, renders cold water unnecessary; 
and it is likely to do harm. But cleanliness, frequent 
washing with tepid soda water, (after first rubbing off the 
sweat, without any water,) and the removal of wet gar- 
ments and replacing them with dry ones are all indispen- 
sable. 

Sec. 5J. Brain Fever. — When the force of the fever 
is spent upon the brain, in addition to all other initial 
symptoms common to other fevers, there is pain in the 
head that continually increases, which if not soon con- 
trolled, results in delirium. In robust patients, who have 
been used to eating heartily, and who are consequently too 
full of blood, the old practice of bleeding is highly bene- 
ficial. This is best done from the jugular vain, but if no 
one can be found with sufficient experience to do this, then 
it may be drawn from the arm. 



5§4 MEDICAL MEMORANDA. 

The manner of bleeding from the jugular vein is as fol- 
lows: Press the thumb, freely, on the side of the neck, 
moving it around slowly, until the vein swells above the 
point of pressure. Then introduce a sharp lancet or knife 
at the swelled part, cutting from below upward, being 
careful not to pass the instrument clear through the vein. 
This is called the external jugular vein. And to prevent 
the air from getting into this vain, a compress may be 
pressed on the wound, before the thum is removed. This 
compress retained for a short time is all that is required. 
The same precaution is needed when bleeding from the 
arm. 

But whether bleeding is resorted to or not, the first 
medicine here is, as in every other fever, the free use of 
the Emetic Mixture. 

After the patient vomits, and the vomiting has ceased, 
there should be no fever powders given as in the other 
cases; but veratrum should be used at once, to the extent 
of producing only slight vomiting. In addition to this, 
free purging should be produced by the liver pill herein 
before described; and after that a slight looseness should 
be kept up by the use of salts, perhaps a teaspoonful, one 
or more times a day. 

From the very outset, cold water and ice should be 
freely applied to the head; a small blister, two by four 
inches, applied to the back of the neck, and when removed 
placed between the shoulders. A slight dressing with 
Salve No. One, or with clean sheep tallow is all that the 
blistered surface will require. 

If the feet are cold, hot things should be persistently 
applied. 

It is impossible to decide in advance how long the 
veratrum can be used in any one case; but I think it is 
the only safe remedy to subdue the inflammatory process 
and prevent effusion. 

It should be the determined purpose by the use of this 
remedy and the cooling appliances, when admissible, to 



NON-CONTAGIOUS DISEASES. 585 

Iceep the pulse down below seventy beats a minute as 
much of the time as possible. 

It should be further remembered that immense dis- 
charge of green stuff, both by vomiting and purging is 
what saves the patient's life; because if this is not 
removed, the rapid pulse will return. 

For the purpose of producing this green discharge, I 
do not recommend the use of mercury, beyond the first 
free purging by the liver pill, which as shown in the 
formula heretofore given, is a mercurial preparation. Even 
that may be dispensed with if the patient prefers it. It is 
a curious circumstance that purging, produced by col- 
chicum, is more beneficial than that produced by calomel. 
But colchicum can only be used one day. After the first 
purging, nothing is better than a dyspeptic pill, one or 
more times in a day. 

As soon as it is found that the pain is controlled and 
the pulse yields to the veratrum, the Fever Powder No. 
One may be commenced, and given three times a day, 
being careful to guard against stupor. There is plenty of 
room between the powders for the use of veratrum, suffi- 
ciently, to prevent the fever from getting an important 
start. 

Sec. 54.. Cerebro Spinal Meningitis. — In this form of 
brain disease, the mischief seems to be located mainly in 
the back of the head, affecting that part of the brain 
called the cerebellum, and extending downward into the 
spinal chord. There is a tendency to rapid destructian of 
the affected tissues. 

As to treatment, but little is to be added to what has 
already been written on the subject of brain fever. One 
modification is that the ice should be placed to the back 
of the head, a small blister to the back of the neck and 
below the blister, over the whole extent of the spine, a 
mustard plaster should be placed, wet with camphor and 
turpentine. A severe impression must be made, but yet 
kept within bounds; as troublesome sores may result 
from a careless use of this mixture. It can be reapplied 



586 MEDICAL MEMORANDA. 

at any time, if the skin is sound enough. It need not be 
more than two inches wide with children. 

The very decided effect of the veratrum must be kept 
up from beginning to end. 

When the acute stage is past in any brain disease, the 
Alterative No. One may be found a valuable adjunct. 

Occasionally the disease becomes chronic and the 
patient lies helpless with or without stupor. In such case 
the moderate use of Fever Powder No. One is admissible 
and Alteratives Nos. One and Three can be used alter- 
nately, three times a day for weeks or months, together 
with repeated blisters, over the weak spots along the 
spine. 

This disease, when it first appeared was very destruc- 
tive. But in recent years it has been less viruient, and is 
more amenable to treatment. 

Sec. 55. Rheumatism. — There is perhaps no disease, 
where predisposition is such an important factor as in this. 
There are many individuals that seem inclined to this 
disease upon the slightest exposure to inclement weather. 
On the other hand the majority of mankind seems to 
escape, even, after the greatest hardships and exposures. 

Acute inflammatory rheumatism, is essentially an 
attack of fever, notwithstanding the local manifestations 
of swelled and painful joints often divert attention from 
the main malady. This is often a fever of a deadly type 
and ordinarily continues eight weeks and in many cases 
death results. 

Like all other fevers it is ushered in by shivering. 
Soon one or more joints become inflamed or swelled and 
will not bear bending or moving. In severe cases every 
joint of the body seems to be affected. The patient 
screams with agony, when efforts are made to turn him in 
bed. Some times he is driven to frenzy, the pulse increas- 
ing in rapidity, and the heat becoming very great. 

There is every grade between the extreme type just 
described, and the milder forms where there is but little 
fever and only one or two joints affected. 



NON-CONTAGIOUS DISEASES. 587 

In average cases it is sometimes observed that the 
swelling will leave one point and appear in another. 
This is called mctastic rheumatism. 

If the patient does not die from the acute attack the 
tendency is to end in chronic rheumatism and permanent 
distortion of the joint. 

Treatment : — The first thing to do in this case as in 
all other fever is to produce vomiting by the Emetic 
Mixture described in Sec. 6. As soon as this is done, 
give the patient a full dose of Fever Powder No. One, 
every hour until the pain is largely controlled. As soon 
as is possible thereafter, bring the patient under the 
influence of veratrum to the extent of free vomiting. Now 
this vomiting must be overcome by giving the same 
powder or laudanum or whiskey, or all three of them 
together. As soon as this first effect of veratrum has 
subsided commence with the rheumatic mixture described 
in Sec. 26. Administer a teaspoonful in a mouthful of 
sweetened water until the effect is clearly manifest, 
namely, sick stomach, griping and grinding pains in the 
bowels, with green colored purging, like the effect of 
calomel. As soon as this effect appears, wait for it to 
pass away. It is not wise to allow this effect to go on 
uncontrolled; and as soon as it becomss necessary to cease 
the use of the mixture, give the same fever powder every 
hour or two; until the griping and purging ceases. As 
soon as this condition is well ascertained, commence with 
rheumatic mixture and go through the same movement 
from day to day, observing the same stopages and the 
same care to control the griping. 

This treatment should be continued until the end of the 
disease. The end may be looked for at any time after 
the first day; and it may be delayed twenty days; but very 
seldom will five days pass, without a very great improve- 
ment. It should also be remembered that throughout 
the treatment of this disease, the salycilate of soda should 
be given in half teaspoonful doses, about half way between 
the doses of rheumatic mixture; and this must be per- 



588 MEDICAL MEMORANDA. 

severed in as carefully and closely as the other remedy. 
They are mutual adjuncts, and one is as important in its 
place as the other. Of course both of them will be dis- 
placed for a short time, by the vomiting, especially where 
veratrum is used. And it is important to observe that in 
malignant cases, where the fever is great, the veratrum 
must be used again and again. In all such cases the 
attendants will be astonished at the quantity of green 
stuff that is vomited up. 

To impress the power and value of this treatment I 
will cite the case of two brothers, strong men, who had 
never known sickness. The older was seized with inflam- 
matory rheumatism of the severe type that I have 
endeavored to describe. He suffered great torture and at 
the end of six months his disease resulted in chronic 
rheumatism. At the end of another twelve months, every 
joint was distorted. He could neither rise from a chair 
nor feed himself; and after long lingering thus for six 
years he died. 

Some eighteen months before he died his brother was 
taken with the same disease. Two days passed before I 
saw him. Every joint was affected and the fever 
very great. I treated him precisely as indicated in the 
foregoing pages, except that being admonished by the 
fate of his brother, I crowded the remedies from first to 
last. For three days and nights the green stuff came out 
of his mouth more than half the time, from the free use of 
veratrum while vast quantities of the same material passed 
from the bowels. The perspiration poured from the skin 
in streams. At the end of four days, every vestige of the 
disease had disappeared; but it should be remembered 
that he had taken three times as much medicine as 
ordinary patients, especially of the, veratrum and colchicum, 
these being the main remedies upon which I relied for the 
elimination of the green poison. I had long known if 
this remained the disease would go on uncnecked. 

When the acute stage of this disease passes away, if 



NON-CONTAGIOUS DISEASES. 589 

the patient is not cured it assumes a chronic form, which 
we will now consider. 

Chronic rheumatism, like the acute, may assume vari- 
ous degrees of severeity. From incidental and occasional 
pains in one or more joints, the grades increase in severity 
until all the joints are involved. More frequently than 
otherwise the knees become enlarged and distorted, and 
the hips stiffened and moveable only with great pain. 
Often the shoulder and elbow joint and all the joints of 
the hand become distorted. The term rheumatiod arthiri- 
tis is applied where bony and cartelaginous material col- 
lect around the joints, the bones being more or less dis- 
placed, by the morbid deposits. Some of these unhappy 
victims undergo much improvement after years of treat- 
ment; but no complete recovery, need be looked for 
through human instrumentalities. 

In treating these cases, I use the same remedies, omit- 
ing the veratrum. The medicine is to be given on the 
moderate scale from time to time, being careful not to 
weaken the stomach or prostrate the patient. The Rheu- 
matic Mixture can be given in smaller doses, say from 
one to three a day, and the salycilate of soda may be 
given as often. Sometimes the treatment may be laid aside 
for a whole week, and thus for one or more years the 
effort may be continued from time to time to reduce the 
size of the enlarged joints. Other adjuncts should not be 
neglected such as motion, rubbing, blistering, and vari- 
ous liniments; especially liniment No. One described in 
Secion 10 of this volume. 

As to other internal remedies, the Alterative No. 
Three may be given for a whole year. The tincture of 
gum guac may be used indefinitely in teaspoonful doses; 
so also the fluid extract of arbor vitae. Care should be 
taken to keep up the strength with proper diet and all the 
aid of hygiene. The patient should have all fruits, vege- 
tables and animal diet that he may relish. 

Sec. 56. Erysipelas. — This is an effection of the skin 
that may be acute or chronic. The surface resembles 



590 MEDICAL MEMORANDA. 

very closely a blistered surface, only very slightly ele- 
vated, but extensive swelling may follow, especially in the 
head and face. It spreads sometimes rapidly, sometimes 
slowly. The sooner it is attacked the better for the 
patient. ~" 

The treatment of the acute disease, on account of the 
fever is to commence with the Emetic Mixture and pro- 
ducing vomiting. Then proceed at once with the Fever 
Powder No. One. 

As soon as possible, whether the disease be acute or 
chronic, apply the nitrate of silver wash, with a swab. It 
should be spread all over the diseased surface and a little 
beyond. As soon as the skin is colored quite dark, the 
disease is checked. Nothing more need be done. The 
tincture of iodine is not sufficient in these cases. 

Sec. jj. Bloody Flux. — This disease exhibits a slimy 
or bloody discharge from the bowels, with or without 
much pain. It will sometimes happen that castor oil must 
be given freely to carry off mischievous obstructions. 
The ordinary treatment, however, after the bowels are 
nearly empty, is to give the Fever Powder No. One, three 
times a day; feeding the patient in the meantime on boiled 
flour and milk, commonly called thickened milk. This 
disease is classed here because fever is sometimes con- 
nected with the graver or neglected cases. This Fever 
Powder besides healing the bowels will prevent the fever; 
or if it has arisen will heal it. 

As germane to the subject it should be noted that the 
foregoing treatment will heal an attack of diarrhea. 

Cholera Morbus. — In this connection also this affection 
may be mentioned. It exhibits violent vomiting, purg- 
ing and cramps. It is seldom that anything is needed, 
but enough morphine to control the pain. 

Also Cholera Infantum should be noticed in this con- 
nection. This is a disease of nursing infants, in which 
there is rapid purging of a thin substance resembling soap- 
suds. There is also rapid increase of heat in the head, 
and of the beat of the pulse. But the fever is hidden from 



NON-CONTAGIOUS DISEASES. 591 

the observer, notwithstanding it is the primary element of 
attack. Unfortunately there is no time for giving the 
fever drops ( described in Section 4) because the patient 
will throw them up as soon as they are swallowed. The 
reader must remember that if the purging above described 
-continues it will soon be too late to save the life of the 
patient. There is one remedy and only one that may 
avail, and that is calomel, given in minute doses. 

A child one year old can take one grain every hour, 
until six doses are taken. The mode of giving this rem- 
edy in these cases is peculiar. The dose must be care- 
fully measured and put into an empty clean spoon. In 
another spoon there should be prepared some wet sugar, 
by placing in it, the sugar and a few drops of water, stir- 
ring until the sugar is moist, but not enough water must 
be used to be visible. By gradually mixing a little of 
this moist sugar with the calomel, the two articles will be 
perfectly blended. It is then given to the patient and 
much care should be taken to see that it does not spit out 
half and the other half adhere to the spoon and mouth. 
When the six doses have thus been administered, we 
should then commence with caster oil and turpentine, and 
give a dose three hours apart, until three doses are given. 
The size of the dose is one teaspoonful of the oil and three 
■drops of turpentine. 

If any one of these doses should be thrown up it would 
be well to make the effort to repeat the dose without 
delay. 

It should be remembered that from beginning to end 
the child must be kept under the influence of paregoric 
sufficiently to control the pain. Where ten or twelve 
hours have elapsed it will be discovered that the deadly 
smell is gone from the purging, and then the Fever Drops 
Xo. One should be given to the end, watching carefully 
for the effect of the morphine, and not allow it to pro- 
duce stupor or rolling of the eyes. When such things 
occur the remedy containing morphine or any other opiate 
should be suspended for a time. 



592 MEDICAL MEMORANDA. 

Pending the foregoing treatment only the blandest 
nourishment can be given. The head must be kept cool 
with a wet cloth, and the feet warm if they are cool. A 
thin poultice of flax seed and comfrey should be placed 
across the bowels and kept cool and moist. 



CHAPTER XII. 



CONTAGIOUS SPECIFIC VIRUS, WITH SYMP- 
TOM A TIC FE VERS. 



Sec. 58. Definition of Specific Virus. — By the word 
virus is understood a mysterious principle, which is the 
means of transmission of infectious disease. It relates to 
infections, either by contagion, or by poisonous matter, 
like the bite of a rattle-snake. Specific virus denotes this 
principle or quality as it exists in some specific infectious 
disease or power. Thus we speak of the virus of the bite 
of a poisonous snake, the virus of small-pox, the vaccine 
virus, the syphilitic virus and the like. 

There is a class of specific disease contagious in their 
character, that are attended with symptomatic fever. 
These we will now discuss. 

Sec. jp. Scarlet Fever. — This disease takes its name 
from a fine scarlet eruption, which covers the whole 
surface. The practitioner need not look for pimples as in 
measles, because, owing to the exceeding fineness of the 
eruption, it has more the appearance of stain and where 
the end of the finger is drawn rapidly over the red surface 
a momentary white streak is left. 

This fever comes on like all others, with headache, 
general pain and shivering and very often vomiting. The 
disease presents itself in three grades. The first grade is 
a simple scarlet grade, where the child plays all the time 
and needs no treatment. The second presents the aspect 
of high fever and sore throat, resembling the throat in 
mild cases of diphtheria. The third grade comes on 

37 



594 MEDICAL MEMORANDA. 

rapidly; the eruption, if it appears at all, is of a dark hue; 
the putrid . condition of the throat closely resembles 
diphtheria; the pulse soon reaches art extreme frequency; 
the heat becomes amazing; and the little patient, in the 
absence of proper treatment, dies in three or four days 
and the body has the appearance of being cooked. Where 
these patients do not die, there is a general peeling off of 
the scurf or skin. 

The cause of this disease is a specific virus that may 
be carried any distance, by the scales that come off the 
skin. These may be preserved in garments, in trunks or 
boxes for months or years. The disease is regarded, 
almost as contagious as the small-pox, among those 
that are young. It is very rare that adults take this 
disease. 

In the treatment of this disease, commence at the 
earliest possible moment with the Emetic or Croup 
Mixture described in Sec. 6; and when its specific effect 
has been produced, use the Fever Drops No. One; or with 
larger children, Fever Powder No. One; giving the 
dose, according to the age of the patient, from two to 
four hours apart, being careful not to produce drowsiness. 
Where the heat increases rapidly, it should be kept down 
by the moderate use of veratrum (the use of which, has 
been explained in previous sections of this work). It 
may be added to the fever drops from time to time — the 
doses being carefully guarded so as not to produce much 
vomiting. Add to this the application of cool water, but 
not exceedingly cold. A valuable adjunct is to grease 
the patient three times a day with smoked bacon. The 
throat «must be treated the same as in diphtheria, 
described in the next section. 

There is no disease so liable to be followed by 
destructive sequel as scarlet fever. If the patient takes 
cold, which he is very likely to do, there will be swellings 
and abscesses about the jaws, secretions from the ears 
and deafness, disease of the kidneys where they enter 
upon a decline of years, and sometimes dropsy. 



CONTAGIOUS SPECIFIC VIRUS 595 

As soon as the fever subsides in important cases, it is 
well to commence with Alterative No. Three and pursue 
it a month or more, as long in fact as any of these local 
disturbances are perceptible. 

The utmost attention to hygiene is necessary. The 
burning or boiling of all infected garments will prevent 
the spread of the contagion. A large placard should be 
put upon the front of the house with the name "Scarlet 
Fever " printed in large letters. It is a wicked and cruel 
thing to spread this frightful disease among children by 
carelessness of parents. 

There is one circumstance connected with very small 
children that must be carefully noted; and that is, the sud- 
den application of cold water to some part of the heated 
surface, is in danger of producing sudden convulsion that 
may kill the patient in an hour. Hence the utmost care 
should be taken to approach the condition of coolness 
gradually. Thus a cloth, dipped in tepid water, may be 
applied to the breast, body and arms; then a little cold 
water is added to the vessel, another cloth is wrung out 
and applied in place of the first cloth. This exchange 
may be made every ten minutes, each time adding a little 
cold water to the vessel until the water is quite cool, but 
never as cold as ordinary well water. 

I have seen cases where the heat was alarming, that 
subsided upon the first free rubbing with smoked bacon. 
In such case a surprising sense of relief comes to the 
patient, who falls into a gentle slumber, where he had 
previously been tossing and tumbling. I have sometimes 
thought that this application of smoked bacon, with the 
slight use of veratrum would prevent the destructive heat 
without the application of water, but I could not venture 
to recommend it. The parents should remember that in 
the severe cases the little sufferer will be literally killed 
with the heat if nothing is done for him. 

Sec. 60. Diphtheria. — This is called the cognate of 
scarlet fever because it seems to be closely related to it. 
Jt may be developed by filth and stench. It may also be 



596 MEDICAL MEMORANDA. 

developed in peculiar constitutions, by taking cold, where 
the locality seems healthy. School children will get into 
a profuse perspiration on the play ground, throw them- 
selves on the damp ground and diphtheria results. But 
nearly all the cases met with in my practice have been 
those where the patients have caught the disease from 
others. A first attack does not prevent a second as in 
most contagious diseases. Like all other disease it seems 
to have some specific portion of the system to assault. In 
this case the central portion of attack seems to be the 
tonsils. These are two glands that can be seen in the 
throat by pressing the tongue down. They become 
greatly enlarged; ulcers are seen on the swelled surface, 
that are inclined to destroy the tissue. This is by a pro- 
cess of sloughing or gangrenous destruction. A part of 
this process, however, is the rapid exudation of a lym- 
phoid substance, which forms a coating over the affected 
part. This coating may be soft and putrid or tough and 
adherent. It may extend in every direction. It may get 
into the nostrils or into the trachea where the effused 
lymph produces a membrane like that of ordinary laryn- 
gitis. Very few patients are ever cured where this occurs. 

With the exception of cerebro-spinal meningitis, there 
is no disease where promptness is so important as in this. It 
may justly be compared to a fire in a wooden building, 
commencing in the dry shingles of the roof. In such case 
the loss of a very few minutes may render the fire very 
disastrous. If the owner attacks the fire in time and 
with sufficient energy, the building may be save.d; but 
delay and trifling can only end in destruction. Now if 
the parent will always keep Gargle No. One and Gargle 
No. Two in the house; also the Croup Mixture; the Fever 
Powder No. One; and some smoked bacon, they need 
never lose a child with this deadly disease that slaughters 
so many every year. 

The greatest trouble connected with the management 
of this disease is the disposition of parents to wait a day 
or more until they can discover the name and nature of 



CONTAGIOUS SPECIFIC VIRUS. 597 

4:he disease. With many people I have put forth the most 
urgent remonstrance against any delay, when the child 
complains that its throat hurts. The treatment should be 
proceeded with at once. Of course it is wise to look into 
the throat and discover if possible any patches, ulcers or 
sores of any size or color. The usual object first dis- 
covered is a small ash colored spot, half the size of a pea. 
This can double its size in an hour, and in twelve hours 
may become a large excavated sore of exceeding putres- 
cence. The £mell is peculiar and dreadful. 

The treatment of diphtheria is to commence with the 
Croup Mixture, until the patient vomits; Then with the 
Fever Powder No. One or the Fever Drops No. One, from 
two to four hours apart, suspending for a time whenever 
drowsiness or stupor is manifest. Continue in this way 
from day to day, keeping the bowels loose with salts, but 
avoiding much purging. The same useful smoked bacon 
is required here as in scarlet fever. The patient should 
be smeared with it all over, three times a day; and thin 
slices sewed on a strip of muslin should be applied to the 
throat, from ear to ear, by tying the ends of the strip over 
the top of the head. This must be renewed every twelve 
hours. These pieces of meat, after they have been thus 
used are so tainted with the specific virus of the disease 
that if they are carelessly thrown around will kill chickens, 
dogs or cats, or anything else that will eat them. They 
should always be burned up without delay. 

The use of the Gargle No. One should be commenced 
in all cases as soon as possible. It should be used every 
half hour until there is distinct improvement; and there- 
after at longer intervals until the sores disappear and also 
the fever. 

This gargle may be used with a swab, or the patient 
may swallow it down. Swabbing is worse than useless if 
done by some unskillful person, or one that has no nerve 
or a mother who is nervous and frightened. Unless the 
swab is pushed down, past the ulcer and the fluid reaches 
the raw surface, it will be of no utility. 



598 MEDICAL MEMORANDA. 

In all severe cases, both of the gargles above men- 
tioned are needed and should be used alternately every 
half hour, until a marked improvement is witnessed; 
and afterwards increasing the interval gradually. My 
experience has been that where prompt treatment is 
adopted, such as I have indicated the putrescent mem- 
brane will not extend into the nostrils or windpipe. But 
if it does extend into the nostrils an additional remedy is 
required. White oak bark should be boiled so as to get 
the juice as strong as possible; and this fluid should be 
thrown up both nostrils with a syringe every hour. The 
liquid must pass clear through the nostrils into the mouth. 

When the false mebrane gets into the windpipe, there 
is still a possibility of saving the life of the patient by 
persistent use of the two gargles as before stated. I am 
aware that this statement may seem incredible to some 
and I would not insert it here, if I had not been an eye 
witness m such cases. 

What is known as the sequel of diphtheria may occur 
as well as in scarlet fever. For several weeks after the 
little patient seems to be cured, it may take cold, swell 
up and choke to death in a single day. Every possible 
precaution should betaken against taking cold, during the 
time indicated. Many children are destroyed in the 
winter time, because the room is not warm enough, when 
they are compelled to get up, when covered with perspir- 
ation. 

In the treatment of this disease it should be remem- 
bered that the general principles of hygiene, heretofore 
taught in these pages should be observed. 

Sec. 61. Small-pox. — Like all other fevers this dis- 
ease has its time of incubation and its preliminary seasons 
of shivering, headache and many pains. As far as can be 
proved it is communicable only through a real contagion, 
eminating, from the living or the dead. Somewhere from 
ten to twenty days after exposure the patient begins to 
suffer, but there is nothing to indicate small-pox, until the 
little red spots are seen on the forehead and face. These 



CONTAGIOUS SPECIFIC VIRUS. 599- 

are not readily distinguishable from other eruptions, until 
their gradual increase in size is noticed and the pimples 
assume the character of small ulcers with elevated sur- 
face, which fill with purulent fluid in the case of those who 
have never been vaccinated. But as a rule those who 
have been vaccinated exhibit pustules containing a watery 
fluid, but not purulent. These cases take the name of 
varioloid or modified small-pox. This modifying power 
of vaccination reaches to the extent of about one-half; i. e. 
the vaccinated patient will be about half as afflicted as 
the unvaccinated. The danger of the disease in both 
cases is as a rule commensurate with the number of pus- 
tules in a given space. When placed very close together, 
they spread until they touch each other, and these cases 
are called confluent small-pox. The whole surface of the 
skin becomes a festering mass and in the modified subject, 
the surface will show sacs of thin fluid, like a common 
blister before it is opened. 

The fever is of every grade from mild to extremely 
virulent. 

Over heating and gluttony and intoxicants tend to 
develop the confluent state. 

Experience has proven that stimulating treatment, such 
as Fever Powder No. One, adopted in the beginning of 
the disease will increase the number of spots. Hence the 
treatment should begin with the Emetic Mixture as in 
other cases, followed by the guarded use of veratrum until 
the spots cease to appear, for there always comes a time 
when no new spots are seen. 

The bowels should be kept moderately loose with salts. 
The patient should be kept as cool as circumstances will 
allow, but without the aid of cold applications to the sur- 
face, so freely used in nearly all fevers. It is not wise to 
keep the patient vomiting with veratrum after the first 
vomiting. If this remedy has too much effect, a little 
laudanum — say twenty or thirty drops for an adult, as 
often as he throws it up — may be given to counteract it. 
Whiskey should not be given in this disease. 



600 MEDICAL MEMORANDA. 

As soon as it is ascertained that new spots have ceased 
to appear, begin with the Fever Powder No. One and con- 
tinue to the end. Cooling drinks like ice lemonade are 
needed from beginning to end. 

When the fever ceases, the powder should be laid 
aside. Then commence with the Alterative No. Three, 
a teaspoonful three times a day, continued for a month, 
to prevent the sequel that so often occurs. 

A piece of the nitrate of silver in the form of a pencil 
should be pressed lightly for a moment on every spot as 
soon as it appears on the face. This prevents marks; 
commonly called pitting, and thus the face is not marred. 
Care should be taken not to remove scabs forcibly, but let 
them come off gradually. 

Parents should remember that it is cruel negligence to 
leave their children without vaccination. 

Extensive eruptions may be prevented and all danger 
of fatal termination avoided, by observing the following 
precautions: As soon as it is known that one has been 
exposed to the contagion, he should quit work at once, 
eat about half his usual quantity of food, avoiding every- 
thing but light diet; and take a moderate dose of salts 
every other day. Without any delay he should com- 
mence the use of Alterative No. One and the saturated 
solution of iodide of patassa, one teaspoonful of each, 
three times a day, the former before meals and the latter 
after meals. If he is robust and vigorous and free from 
dyspepsia, he should take double the quantity here indi- 
cated. The result to be anticipated will be either slight 
small-pox or none at all. 

Sec. 62. Measles. — This well known affliction has been 
seen by the majority of people and needs but little 
description. The eruption is rough, blotchy, somewhat 
elevated above the surface, leaving the portions of skin, 
between the blotches, not discolored. The .appearance of 
measles is quite different from the very fine efflorescence 
in scarlet fever. 

In measles there is the appearance of a person taking 



CONTAGIOUS SPECIFIC VIRUS. 60 1 

cold, about the eyes and nose, a phenomenon that does 
not appear in scarlet fever. In measles there is no ulcer- 
ated sore throat as in scarlet fever; but there is often 
hoarse cough, with a feeling of soreness in the breast and 
difficult breathing. This seldom occurs in robust subjects, 
unless there is delay in the appearance of the eruption, or 
the disease is driven inward, by taking cold or exposure. 
The fever generally disappears in a few days unless com- 
plicated with typhoid conditions. It may then linger 
indefinitely. 

In the treatment of measles, the emetic called croup 
mixture should be first given, the same as in the case of 
fevers generally, until vomiting is produced; then give the 
Fever Powder No. One, three times a day until the fever 
disappears. 

The patient should be kept in a room well ventilated 
but should neither be too hot nor too cold. Many patients 
are injured by a superabundance of bed clothes, especially 
in warm weather. While great care should be taken that 
the patient be not chilled by cold winds, yet he should 
never be heated more than is agreeable to him. 

The bowels should be kept moderately loose, with 
casteroil, or some other mild cathartic, but much purging 
is an injury. Sometimes warm drinks are the best; some- 
times the free drinking of cold water is preferable; accord- 
ing as the patient may desire. 

It should be remembered that with children under 
three years of age, the Fever Drops No. One, should be 
preferred to the powders. 

See. 63. Mumps. — This is a specific affection of the 
parotid glands, located just below the ear and is com- 
municated only by contagion. It is characterized by 
severe swelling and inflammation under one or both ears. 
In rural districts many patients go through this disease 
without any medical treatment; but sometimes it is a very 
formidable affection; and is always a very serious com- 
plaint; as it may result in what is called falling of the 
mumps, which is much more dangerous than the original 



602 MEDICAL MEMORANDA. 

attack. It is characterized by extensive swelling and 
pain with a tendency to form abscess. With females this 
occurs in the the breast; with males in the lower part of 
the body. It is called metastisis or translation of the 
mumps. 

The treatment of this disease is simple. . Vomiting 
should be produced with the Emetic as in other cases; and 
afterwards continue with the Fever Powder No. One, or 
Fever Drops No. One, according to the age of the patient. 

In case of falling of the mumps, as soon as the new 
swelling shows itself, it should be poulticed with beans 
that have been well boiled and mashed. Also the fluid 
extract of phytolacca may be given alone three times a 
day. The dose for an adult is twenty drops. If for a 
younger person or child, the amount to be taken should 
be ascertained by experience, commencing with but a few 
drops. The poultice also should be moistened three or 
four times a day, with this same extract. 

In severe cases veratrum may be used but not exten- 
sively. It is sufficient that the patient be brought slightly 
under the influence of this drug two or three times. 

It is supposed that falling of the mumps never occurs 
unless the patient takes cold or encounters some exposure. 

Sec. 6zf. Whooping Cough. — This cough results only 
from breathing the contagion. It occurs mostly in chil- 
dren, though grown people often have it. 

The patient begins to cough, the same as in a moder- 
ate cough from a common cold, only there are larger 
intervals between the spells of coughing. Soon there is 
observed a rapidly bouncing cough, that is, one sound 
occurring rapidly after another. Then for a time there is 
a total cessation. After a few days the patient in the 
effort to breathe emits a sound resembling a whoop, and 
hence it is called whooping-cough. The duration of the 
disease is from four to eight weeks. Taking cold in the 
commencement adds much to the severity of the case. 
And if this occurs during the progress of the disease it 



CONTAGIOUS SPECIFIC VIRUS. 603 

will often add to the duration of the disease and the fever 
becomes a permanent complication. 

The treatment is the same as for all colds and fevers 
with the addition of a few specific remedies. To make 
the matter plain to the reader I will describe my treat- 
ment in a case from beginning to end. 

Two children aged eight and ten were passing through 
this disease. I gave them the Croup Mixture (described 
in Sec. 6;) then the Fever Powder No. One for one week. 
They improved rapidly; but I obtained little credit for it; 
for the reason that the friends and neighbors said that 
they were two very light cases. 

But as a rule under this treatment these patients 
always improve rapidly; and congratulations on account 
of the slight attacks follow, to the neglect of the faithful 
practitioner, without whose treatment the cases would 
often be severe and protracted. 

I would not hesitate to give veratrum to robust chil- 
dren, if they did not improve rapidly without it. 

When these coughs linger as the result of taking cold, 
the Alterative No. One should be given three times a day 
and also the nerve tonic, elsewhere described. 

Sec. 65. Trichinae. — We come now to the largest of 
the parasitic enemies of the human race. It exists in the 
form of a well finished worm. Its place of propagation is 
in the bowels and stomach of the patient. It seems that 
before the disease has had time to run its course, these 
parasites begin to propagate themselves by millions. 
If swine meat affected with trichinae is swallowed 
in a raw state then this work goes on in the human 
system, in the bowels and stomach. As soon as the breed- 
ing ground is broken up, then the discharge from the 
bowels will no longer show the trichinae. Now the ques- 
tion is, how this breeding ground can be broken up, with- 
out destroying the patient. My practice is, first, to pro- 
duce vomiting with the Emetic Mixture; then produce free 
purging with calomel, ten grains to a robust person. After 
that the Fever Powder No. One, three times a day or less. 



6o 4 MEDICAL MEMORANDA. 

If necessary the bowels should be kept loose with salts; 
but no excessive purging should be produced. 

This disease before the patient dies often resembles 
typhoid fever and is sometimes mistakenly treated for that 
malady. When any question as to the nature of the dis- 
ease arises, the discharge from the bowels should be 
examined, to detect if possible the presence of trichinae; 
and also inquiry should be made as to whether the patient 
has eaten any raw pork, or been in danger of so doing by 
associating with those that have this foolish habit. 



CHAPTER XI I L 



CHRONIC LOCAL AFFECTIONS— NON-CON- 
TAGIOUS. 



Sec. 66. Scald Head and Kindred Diseases. — This 
disease of the head is only found in children. Where they 
are neglected, the condition at times becomes deplorable. 
The whole skin of the head becomes a festering mass of 
corruption. Other cases are not so severe. The treat- 
ment is always the same: Trim off all the hair possible 
with sharp scissors. Wash the whole surface thoroughly 
with good soap and rain water, being careful not to use 
too much force. Some of the scales will rub off and others 
will not, by this process. When the head is thoroughly 
dried, dip a large swab into sulphuric acid, being careful 
not to have enough on the swab to drop off. In the mean 
time dissolve two teaspoonsful of commom soda in a pint 
of cold water. The swab is to be moved rapidly over the 
diseased surface, wetting every part of it, applying the 
most, where there are thick scales and the least where the 
surface is raw. □ If the pain should happen to be trifling, 
one minutes delay is admissible. But if the child screams 
or complains much, the soda water should be poured on 
immediately, and soaked on with a clean rag, until the 
extreme burning pain is entirely removed. This is a very 
prompt and energetic treatment for a loathsome affection. 
It occupies only two or three minutes and is always suc- 
cessful. 

For two or three days after this procedure, the whole 
of the diseased surface should be poulticed with flax seed 



606 MEDICAL MEMORANDA. 

and comfrey, so often mentioned in these pages. Then 
the cure is completed, by wearing the Salve No. Two, and 
washing with the washes described in the section on 
ulcers. 

In rare cases in scrofulous families the disease will not 
be completely cured by this treatment. Here we have to 
resort to the simple but effectual expedient of combining 
tar and sulphur in about equal quantities in the form of a 
paste. This requires considerable labor and may perhaps 
need a little lard to make it mix. When the ingredients 
are thoroughly mixed, they are to be spread on a piece of 
clean linen, or muslin, a little larger than the sore surface 
and laid carefully over it, pressing it down tightly and 
smoothly. Over this is to be drawn a cap, shaped at will. 
If the patient is a baby his hands must be mufflled, other- 
wise he will tear off the dressing. It is a curious circum- 
stance that this can be left on longer than any other dress- 
ing. I generally remove it at the end of a month. 

As kindred to this subject it should be noticed that 
sores and pimples some times spread around the ear, often 
resulting in great suffering to small children. 

These should be colored with the nitrate of silver wash, 
followed by the Salve No. Three or Four. Alterative No. 
Three should be taken until the patient recovers. 

All puny and broken down children should take ~the 
nerve tonic described in Sec. 19, until there is great 
improvement in their vigor. 

The principles of hygiene must also be observed. 
Science and philantrophy struggle in vain where the fumes 
of whiskey and tobacco and other smells pervade a 
wretched unventilated abode. 

Sore months of infants will disappear under the use of 
the ozema lotion, aided by Powder No. Three. For babies; 
a teaspoon half full of this powder may be mixed in a tea- 
cup of water, sweetened with sugar. Of this the baby 
can take from a half to a whole teaspoonful, three times a 
day. The little fellow will soon be well. 

Sore eyes of children seldom need anything more than 



CHRONIC LOCAL AFFECTIONS. 607 

.a little of the eye water described in Sec. 22, much weak- 
ened, rubbed in their eyes a few times a day. 

The ear ache will seldom require more than a slight 
spell of vomiting from the use of the Emetic Mixture. In 
obstinate cases a little laudanum and sweet oil, mixed 
together should moisten a piece of cotton and this be 
pressed into the ear. The tooth ache may be treated in 
the same way. 

Where water often runs out of the ear the nitrate of 
silver wash should be applied with a syringe. This may 
be done once a day for several weeks. 

Where abscesses form around the jaw and ear, the puru- 
lent formation must be let out as soon as possible. 

Sec. 6y. Eczema, Salt Rlieum, Tetter. — These are well 
known diseases of the skin. In the treatment of them, I 
depend chiefly on the nitrate of silver in the form of a 
wash, one drachm to half pint of water. When this wash 
is rubbed on the surface, three times a day until it is 
colored nearly black, then apply the Salve No. One. 
When weeks or months have passed the wash can be 
resorted to again and again and the salve reapplied as 
before. 

There are cases where eruptions spread rapidly and 
burn severely. In these the white of an egg is a valuable 
-adjunct. It should be smeared over the black surface, 
three or four times to form a coating. If much smarting 
-ensues, it must be washed off immediately, with soap and 
water, and the salve then applied as before. This may 
necessitate reapplying the wash in a day or two, but in no 
case should th^ white of egg be applied after the first 
washing. 

Psoriasis. — This is a scaley eruption, which may cover 
the whole or any part of the body. Ring worm is a com- 
mon form of this disease. 

The treatment for all this class of complaints is the 
free use of itch ointment and also the use of Alterative 
No. Three, in teaspoonful doses, three times a day. 

Where the taint of syphilis is supposed to be connected 



608 MEDICAL MEMORANDA. 

with any scaley eruption, Alterative No. Two should be 
used alternately with Alterative No. Three, being careful 
not to damage the stomach by this potent remedy; and 
also in such cases Salve No. Three is preferable to all 
others. 

Sec. 68. Ulcers, Sores ana Injuries. — There are two 
general divisions of ulcers and sores: First; those which 
originate from injuries, such as a gun shot wound, a cut 
with a sharp instrument, or some kind of bruise. There 
may result from such injuries as these, a running sore that 
has no tendency to heal. Very ugly ulcers have resulted, 
from vaccination with impure virus — from the bite of a 
serpent — the sting of insects — and the like. 

Whatever the origin of this class of sores and ulcers, 
they may all be treated on the following general plan. 
The diseased part should be carefully washed with clean 
soap, from one to three times a day. If the ulcer is red 
and the edge elevated and thickened and much pain and 
distress with a sense of burning heat, exist, the first thing 
is to poultice it with the flax seed and comfrey poultice, 
described in Sec. 48. It should be cooled and kept on the 
ulcer day and night until the burning and painful sensa- 
tion is overcome. The poultice should never be allowed 
to get hot or dry but should always be kept cool and 
moist. One poultice will last twenty-four hours, then a 
new one should be made. From two to ten days will be 
required to overcome the heat and burning sensation. 
From that time forward, the raw surface may be dressed 
with Salve No. Two or Four. Salve No. Three should be 
omitted except in case of syphilidea, because it contains 
mercury. 

The ulcer should be cleansed from one to four times a 
day, and a new dressing of salve applied every time it is 
washed. 

Certain washes will be found useful: ( 1 ) When the 
surface is cleansed, moisten it with the solution of sulphate 
of zinc, one half ounce, and common salt, one ounce, dis- 
solved and mixed in a pint of rain water; and then (2) 



CHRONIC LOCAL AFFECTIONS. 609 

after waiting a few minutes, moisten the surface of the 
ulcer with a strong decoction of white oak bark, made by- 
boiling in pure water. ( It should be kept clean in a bottle 
well corked.) Then the salve should be applied; and this 
routine should be observed until the patient gets well. In 
the meantime, he should take Alerative No. Three, from 
beginning to end, teaspoonful doses three times a day. 

In very rare cases it is sometimes necessary to touch 
portions of the surface, slightly, with the nitrate of silver. 
Second: All the foregoing principles will apply to 
ulcers occuring from cojistitntional causes, without force 
or violence. The only difference being that this class of 
ulcers will not require as lengthy poulticing as the first 
class. 

In order to illustrate and fasten these principles, I will 
narrate a few instances occuring in my practice. 

( 1 ) The case of Mr. L : This gentleman was 

afflicted with a large carbuncle on the back of his neck. 
The physician that he called, made a large gash in his 
neck and applied a plaster containing arsenic. The result 
of three months suffering, exceedingly severe, was the 
destruction of the skin on the back of the neck and much 
of the tissue beneath, for a space four inches long and two 
inches wide. At the end of that time I was engaged to 
treat the case, and was far from being sure of success. I 
commenced the treatment, however, precisely, as indi- 
cated in this section. After a few days poulticing, the 
treatment with the washes and salve was commenced and 
carried on for six months. At the end of that time, I had 
the pleasure of seeing the great gap in the neck of the 
patient was filled up with sound flesh and covered with 
sound skin, leaving no depression of the surface. 

From beginning to end the patient took the Alterative 
No. Three with frequent doses of quinine to keep up his 
strength. He was fed in the mean time with all the choice 
food and fruit that he desired at the hands of a circle of 
loving friends. 

(2) The case of Mrs. R : This elderly lady, suf- 

38 



6io MEDICAL MEMORANDA. 

fered with erysipelas of the arm. It was of a malignant 
type and made rapidly worse by the unskillful treatment 
of a physician in charge by the application of hot poul- 
tices. By the time I was called to treat the case gang- 
rene was established, through the whole length of the arm 
on the under side. The surface was black, the putrescent 
smell unmistakable, and I supposed she would die; but 
concluded to do the best I could. I spread snow two 
inches thick, over a towel and enveloped the arm in it. 
This process was continued for some hours, I think about 
all night. Morphine had been given at once to relieve 
the agony of the patient. 

When the snow was discontinued, the arm washed and 
examined, the line of demarkation could be partly traced 
between the dead and the living tissues. Then applying 
the poultice above described, keeping it cool and moist, 
at the end of a number of days, I removed the gangren- 
ous tissue, leaving the whole length of the arm, on the 
under side, apparently as if half her arm was gone. I still 
regarded the case as hopeless but persisted in the treat- 
ment, adopting the course observed in the case of Mr. 

L above described. Her son was a faithful assistant 

for he was the only one who could endure the deadly 
smell long enough to dress the wound. But after a severe 
struggle of many months we had the pleasure of seeing 
the victory turn on our side. The flesh and skin grew and 
healed over, leaving an extensive scar such as is often 
seen in burns. She is able to work with the arm and is 
now living. 

(3) The case of Mrs. L : This lady in cutting 

grass in the garden with a sickle cut a small reptile in two. 
She continued her labors without cleaning the sickle and 
accidentally inflicted a slight wound on her left thumb. 
She tied up the cut in a careless way and went about her 
house work. The next day the wound became painful, 
red and swollen, the redness and swelling, extending 
rapidly up the arm. She was treated empirically and 
ignorantly for about four days. Her arm was covered 



CHRONIC LOCAL AFFECTIONS. • 611 

with white lead and hot poultices; and thus the tissue that 
was being destroyed by heat were being rapidly super- 
heated. At the end of that time I was called to treat the 
case. Upon removing the hot poultices, and scraping off 
the white lead, I discovered that the arm near the wrist 
had reached near the verge of gangrene. The heat of the 
arm was wonderful; and it was as large as three arms. 
The red streaks descended down the side with a great 
pain in the region of the heart. As quickly as possible, 
the arm was immersed in cold water; and ice was sent for 
and being pounded up, quickly applied to the arm, over its 
whole length. Veratrum was given to the patient from 
time to time to control the burning fever that had ensued. 
In a short time, the arm was cool, the fierce stroke of the 
fevered heart that drove the blood into the inflamed tissue, 
with great pressure, faded away to a gentle stroke of 
about forty pulsations in a minute. At the end of twelve 
hours, cloths dipped in the strongest white oak ooze, pre- 
pared by boiling as above described, after being cooled, 
were wrapped around the arm — changing the cloths every 
fifteen minutes and applying thereon towels, wrung out of 
-cold ice water. At the end of a week, I could discover 
that the gangrene was averted. The woman's life was 
saved, though it was long before there was any motion in 
the wrist. 

(4) The case of Mr. G : This gentleman was a 

soldier in the war of the rebellion where he received some 
kind of injury that caused him to suffer, during fifteen 
years with large unhealthy ulcers on the leg below the 
knee; at the end of which time I was engaged to treat the 
case. The leg presented a deplorable appearance, greatly 
enlarged and hardened, of a livid c :>lor — one large deep 
ulcer, with several smaller ones near it — the surface of the 
large ulcer, presenting a fungus growth commonly called 
proud flesh. 

I touched it slightly with sulphuric acid, and in the 
course of two minutes, poured into it a teacupful of water, 
.having a teaspoonful of soda dissolved in it. The acid 



612 MEDICAL MEMORANDA. 

destroyed the fungus growth and the soda neutralized the 
acid. The ulcer was then washed out, with clean soap 
and water and was thence forward treated as ulcers gener- 
ally, according to the plan set forth in the beginning of 
this section. The only addition to the treatment there 
described was the application of a roller bandage from the 
toes to the knee to reduce the swelling of the limb. The 
patient was instructed to wind the bandage tighter from 
time to time as he was able to bear it. The treatment 
continued six months and the Alterative No. Three was 
continued most of the time for a year. The result was 
the permanent healing of the ulcer and the leg was much 
improved. 

( 5 ) A typical case of poisoned wound: This was a case 
of a little boy whose great toe was slightly wounded by a 
sharp ax. About a week later the wound was accident- 
ally torn open; and while in this condition he waded bare- 
foot through some black mud in the creek bottom. Sud- 
denly the toe began to swell, rapid inflammation ensued; 
and the pain was very great. Inside of three days the 
inflammation covered the whole foot; and red streaks ran 
up the whole length of the leg. He was also in a state of 
high fever. I commenced to treat the case, shortly after 
the wound became poisoned but did not at first recognize 
the fact that malignant action had supervened. But as 
soon as this was manifest cold water and ice were applied 
extensively to the foot. Veratrum was given to the extent 
of vomiting. This required three doses, five drops each 
of the tincture. As much laudanum was given to the boy 
as he could bear. The veratrum continued for three days. 
The injured part was never allowed to get hot. The whole 
body of skin came off the injured toe like a sheath but 
gangrene was prevented, and the toe and foot were saved 
from destruction. 

(6) The case of Mr. E ; This patient, about 

seventeen years of age was slightly wounded in some way 
on the inside of the knee joint. Nothing was done for the 
cut. During a week or more, he was rambling around 



CHRONIC LOCAL AFFECTIONS. 613 

and doing little jobs of carpenter work. Some unhealthy 
substance in the mean time had found its way into the 
cut. He began to suffer a great deal with pain, and there 
was swelling, redness and heat in the limb, with high 
fever. While in this condition he undertook to go several 
miles on horseback. The pain became unendurable; the 
boy left the horse, climbed over a fence, laid down by the 
side of a haystack. Here he remained alone and uncared 
for with high fever and delirium, about two days. Three 
days thereafter, tokens of gangrene were perceived. 
About this time I was called to treat the case; and found 
the gangrene fully established on the inside of the leg, 
from the knee to the ankle. The heat of the limb was 
very great; the smell was terrible and it seemed that he 
would die. 

I resolved to treat him, whether he lived or died. 
Soon the leg was enveloped in ice; and veratrum was 
given to the extent of vomiting, followed by the free use 
of morphine. This was repeated again and again. The 
fever was never allowed to show itself any more. After 
some six hours'application of ice. a poultice was prepared 
by cooking corn meal in the white oak ooze, ( prepared by 
boiling white oak bark in water) to the consistency of 
mush. Into this mush was stirred some finely pulverized 
charcoal, about a teacupful and also a tablespoonful of the 
muriate of amonia. When this was cool, the whole limb 
was enveloped in a very large poultice thus prepared and 
cloths wrung out of the coldest ice water were wrapped 
around the outside, changing them every ten minutes. 
At the end of three days, the stuff came out and about 
half the flesh of the leg was gone. Then the charcoal 
poultice was removed and the comfrey and flax seed poul- 
tice was applied for two days, still never allowing the leg 
to get warm. Then commenced the treatment of salves 
and washes as set forth in the beginning of this section 
and in the other cases. At the end of six months the 
wound was healed and the patient recovered. 

Sec. 6p. Quinsy. — This is a swelling of the tonsil on 



614 MEDICAL MEMORANDA. 

one or both sides. The tendency is always to form an 
abscess. This will always be prevented by the timely 
and rapid use of the two gargles and the rapid adoption 
of the fever treatment as in other cases. Smoked fat 
bacon should be extended from ear to ear as in the case 
of diphtheria. Wherever there is much delay in the treat- 
ment the patient is liable to be choked to death by the 
abscess. When death is impending from the presence of 
the abscess, it must be cut open at the earliest oppor- 
tunity. 

Sec. yo. Catarrh. — Many troublesome affections of 
the head, nose and throat come under this general term. 
These are all cured by Alterative No. One and No. Three. 
Also the nostrils should be washed with the solution of 
white oak bark, by means of a syringe. 

There is a malignant affection inside the nose called 
ozema. It is characterized by a small lump, which 
becomes a malignant ulcer, producing a deep burning pain. 
Unless properly treated it will eat the nose off, and will 
go on like all malignant ulcers, until it destroys the life 
of the patient. 

The ozema wash applied in the evening 'and the Salve 
No. Two in the morning will cure this disease if com- 
menced soon enough and used perseveringly. 

As to the pimples that break out on the out side of the 
nose, nothing can be depended upon except the nitrate of 
silver. Many of the milder pimples, however, will dis- 
appear under the use of Salve No. Three or Four. 

Some patients can bear a much stronger wash than 
others. After the skin is colored with the nitrate of sil- 
ver, the whole surface should be covered with the white 
of an egg, rubbed on with a swab. It requires consider- 
able perseverance to get the surface- thoroughly coated. 
It seems that the albumen of the egg has the power of 
decomposing the nitrate of silver. Streaks of albumenoid 
of silver, are seen on the skin. Sometimes the painful 
sensations are increased by this procedure. In that case 
it should be washed off quickly with warm rain water and 



CHRONIC LOCAL AFFECTIONS. 615 

surgeon's soap. This treatment will be found successful 
in erythema. In all these cases the Salve No. Two after 
the application of nitrate of silver, should be applied for 
any number of days or weeks. And sometimes the appli- 
cation of the nitrate must be repeated. This class of dis- 
eases should be eliminated from the system like ozema by 
the Alterative No. Three. 

See. yi. Cancer. — This disease has various forms and 
commences as follows: A small lump seems to appear 
under the skin, not adherent to the skin, but freely mov- 
able under it. This lump may be the size of a pea or less. 
It may spring up on any part of the body or limbs, but 
the most fatal spot is in the skin just over the center of the 
stomach. Its growth can be preceived every day. Who- 
ever watches it closely will observe that it has doubled 
its size in about twenty days. It soon becomes adherent 
to the skin, which at a more advanced period, becomes a 
portion of the morbid growth. In very many of these 
growths there is no pain, but the hardness and the gradual 
increase in size, point all too plainly to the nature of the 
disease. 

Many thousands of lives have been saved by carefully 
cutting out these lumps, when not larger than a common 
sized bullet. 

There are only too things to be done for this disease in 
the beginning of it. The first as just suggested is to cut 
out the lump completely and perfectly, bringing with i 
as many of its fibriles or roots as possible. The other 
plan is to destroy it with a strong caustic potash. This 
is done by splitting the tumor open at the top; pouring 
some salt and water on it, until it quits bleeding; then 
applying a small piece of caustic potash to the small cut 
and press it in until it is exhausted, and then wash out 
the blood with water without any salt. Then introduce 
another small piece of the caustic potash into the wound, 
pressing it in freely, always being careful not to let the 
melting material run over the sound skin. There are 
various ways that this can be prevented. One is as fol- 



616 MEDICAL MEMORANDA. 

lows: A very small ring should be made on the end of a 
piece of copper wire, the other end being bent up and 
used as a handle. This should be pressed down forcibly 
over the cut before the caustic is applied, and lard should 
be freely applied to the skin outside of the little ring. 

Another mode of applying the caustic is as follows: 
A common goose quill is cut off at both ends and the pith 
extracted. Put into the larger end a number of little frag- 
ments of the caustic small enough to pass through the 
little end by pressure. Introduce a little stick, nearly 
large enough to fill the quill, press until you can see the 
caustic exuding from the small end of the quill. Also pre- 
pare a turkey quill by cutting out a piece half an inch long. 
This is enveloped in fine wire drawn tightly and the two 
ends twisted to form a handle. Place this turkey quill 
over the tumor and hold it down tightly. Then inset the 
small end of the goose quill into the- turkey quill, over the 
centre of the tumor and press the caustic downward with 
the little stick. 

Little tubes made of rubber, metal or wood could be 
used in place of these quills. Perhaps the most conveni- 
ent would be glass. The only advantage that the goose 
quill has over anything else is the fact that it may be 
split at the lower end, thus rendering it slightly expan- 
sible. 

The only experience that is needed in things of this 
kind is to know when to stop. Whoever has witnessed 
the destructive action of this caustic will be alarmed at 
the idea of its spreading indefinitely. If this occurs it is 
from carelessness. And when it does occur it is not of 
much importance, for these sores are easily healed. They 
need nothing but poulticing for a few days with the flax 
seed and comfrey; then the washes and salve as in all 
common ulcers. 

It is a curious circumstance that if this destructive pro- 
cess is carried on thoroughly, the tumor is less likely to 
return than in cases of cutting. This is probably owing 
to the fact that the destructive process reaches farther 



CHRONIC LOCAL AFFECTIONS. 617 

along the fibriles or roots that bring nourishment to the 
tumor. 

Another curious circumstance is that if these lumps 
are cut out with a knife, they must be healed by what is 
known in surgery as the first intention] i. e. a smooth cut 
must be healed by bringing the edges together as soon as 
possible. They will then grow together in a single day. 
This is called the first intention. If after that the wound 
is pulled open, it will not grow together in the same man- 
ner as before; but forms a sore that must be treated with 
salves and washes, the same as other sores or ulcers. 
Hence it will be seen that the matter of healing the cut 
at the first intention is important in all cases, and especi- 
ally in the case of cutting out a cancerous tumor, as there 
is increased liability in such cases to return of the malig- 
nant growth. 

It is highly important to prevent the first beginnings 
of cancer. This involves persistent obedience, to all the 
requirements of rational hygiene. All gluttony, drunken- 
ness, tobacco, filthiness and bestiality must be avoided. 
In all this there is involved the necessity of a conscience, 
a fine moral sense, and a clear view of the responsibility 
of man to his Creator. 

See. J2. Carbuncle. — This is a swelling that com- 
mences like a common boil. It is characterized by rapidly 
increasing heat and pain. Sometimes there is not much 
elevation. The tendency from the start is to destroy some 
portion of the skin. This destruction as in other cases of 
inflammation is the result of heat uncontrolled. 

There is no need of the gaps and grangrene that occur 
in this disease if it is promptly treated, by the general 
treatment for inflammation as follows: Give the patient 
the Emetic Mixture. After it has produced vomiting, 
keep him moderately under the effect of veratrum, three 
or four days; giving from the start the Fever Powder No. 
One until all fever has disappeared; keeping bowels loose 
with salts. 

In addition to this, from the very beginning a comfrey 



618 MEDICAL MEMORANDA. 

and flax seed poultice should be applied persistently (keep- 
ing it cool) until the fever, pain and heat are all gone; 
which will be within from thres to ten days. 

The swelling should also be kept cool by the applica- 
tion of cold water and ice; and if this is properly attended 
to there will be no destruction of the skin. If we allow 
the inflammed surface to get hot and cold alternately from 
day to day it will be injurious. 

At the end of this treatment Salve No. Two should be 
applied until the skin is healed over smooth. If ulcers 
occur from mismanagement use both washes as described 
in previous cases. 

Generally, under this treatment, the patient will 
escape at the end with several small holes in the skin, as 
if a buck shot had passed through it; but these disappear in 
time under the use of the salve and washes. 

Sec. jj. Chronic Disease of the Bone. — We have every 
variety of these diseases, from the felon on the finger, to 
the destructive action in hip joint disease. Many of these 
affections are connected with the scrofulous or tuberculous 
or syphilitic taint. 

While acute inflammation of the bone, rushes on like 
a tornado sometimes killing the patient in a night, yet 
when it has once changed into the chronic action, there' is 
often very slow progress. 

In treating these chronic cases, it is well known that 
fragments of bone that have been separated from their 
connection are the same as a foreign body, and should 
always be removed, if possible. Often they remove them- 
selves. Sometimes in these cases fragments of decayed 
bone escape, for a number of years. 

Many surgeons make haste to cut off limbs of this kind; 
but it should not be done except as a last resort. I have 
seen some very difficult cases get well. 

It should be remembered that in this as well as in all 
other wasting and wearing disease, quinine and iron in 
some form are indispensable. Sulphate of iron and pyro- 



CHRONIC LOCAL AFFECTIONS 619 

phosphate of iron are the forms in which this metal are 
generally used in medicine. 

The pyrophosphate of iron is a beautiful product of 
modern chemistry resembling isinglass. It is one of the 
ingredients of Alterative No. One. It is of great value to 
those who have become lean and ghastly by deterioration 
of the red globules of the blood. It is of especial value 
in these diseases of the bone. The patient should also 
use Fever Powder No. One, a part of the time, with fre- 
quent intermissions, being careful not to form the opium 
habit, while at the same time getting the benefit of the 
quinine and the other ingredients in this powder. The 
Alterative No. One should also frequently intermit. The 
Alterative No. Three should also be used in teaspoonful 
doses, and this may be done for a whole year, either with 
or without intermission; being careful, however, in this as 
in all other cases to cease for a time if the stomach begins 
to burn. 

It should be noticed also in this connection that there is 
a recuperative power or tendency to recover that dwells in 
nature and the aim of the practitioner in the treatment of 
this and all other diseases should be to aid nature, by 
removing obstacles to recovery, and to use such remedies 
and appliances as will further the recuperative processes. 

I recall a case of a patient that suffered from a disease 
located on the front of the thigh bone, near the middle, 
commonly called wliite swelling. The pain was not at 
first of a deadly character but in a few weeks it greatly 
increased. I could control the pain with a hypodermic 
syringe, sometimes for half a day. I commenced at an 
early period with a cool poultice of flax seed and com- 
frey, never allowing the surface to get hot. At the same 
time I used the Powder No. One and the Alterative No. 
Three. This treatment was continued three months. At 
the end of six months the patient could walk around and 
do a little work. 

I have seen many other cases healed by this treatment: 
and have great confidence in its value, where the recuper- 



62o MEDICAL MEMORANDA. 

ative power of nature is not destroyed. When the bone 
becomes necrosed or dead, it has lost its recuperative 
power and must be removed. 

Sec. j/j.. Chronic Diarrhea. In this disease so com- 
mon to soldiers, there is added to the bowel complaint 
small ulcers in the lower part of the bowels. These are 
disposed of in two ways. First : Combine fluid extract 
of ergot, one teaspoonful; salicin, ten grains; water, half 
pint. This mixture is to be applied with a syringe, 
and retained as long as possible. The second mode is as 
follows (all to be carefully done): Take a glass mortar, 
clean and dry; put into it ten grains of the nitrate of sil- 
ver in crystals. Then add sugar of milk, forty grains. 
This should be put into thirty capsules, or near that num- 
ber, so that the patient will get about one-third of a grain 
of nitrate of silver in a capsule. One of these capsules 
may be given once every day and more than that, if they 
can be taken conveniently. Some will take three capsules 
in a day; but the effect must be watched very closely, and 
that is burning of the stomach if too much is taken. These 
remedies together with the use of thickened milk above 
described will generally cure the disease, unless the patient 
is dyspeptic; in which case the Fever Powder No. Three 
and the dyspeptic pill (see Section 25) should be used. 
Care as to diet is needed as also the avoidance of all 
exposure and hardship. And generally all rational 
hygiene should be observed. 

Sec. 75. An Extreme Parasitic Case. — In other pages 
I allude to the germs in fevers and other diseases, and 
confirm this theory by reference to the parasite in the itch, 
small-pox and trichinae. I do not undertake to explain 
the mystery of the parasite. It is enough to know that 
it exists and it is the business of the intelligent physician 
to combat it with all the resources within his reach. A 
striking illustration of parasitic power, once came under 
my observation that will remind the reader of Herod who 
" was eaten of worms and gave up the ghost." 

A union soldier came to me greatly troubled by little 



CHRONIC LOCAL AFFECTIONS. 621 

round worms, of which his rectum seemed to be full. 
Upon inquiry I learned he had suffered ten years with 
diarrhea contracted in the war. Ulcers formed in the 
lower part of the bowels. He suffered great pain; and was 
sorrowful, gloomy and despairing. 

I combined some caster oil with turpentine, three parts 
of the former to one of the latter. The dose was one tea- 
spoonful, two hours apart for twenty hours. Then the 
Fever Powder No. Three was administered. In the course 
of two or three days there passed thousands of little worms 
called ascarides. They are very small, but can be seen 
by the naked eye. 

I directed him to live entirely on boiled flour and milk. 
He partook of this so ravenously as to excite the criticism 
of his friends. 

I prepared also an injection: Fluid extract of ergot, 
two ounces; fluid extract of phytolacca, two ounces; and 
salicin, one half ounce. This injection was used three 
times a day. When this treatment had been continued 
some two weeks, he used only Fever Powder No. One, 
and the injection once a day. When he became consti- 
pated resort was had to one dose of oil and turpentine. 
By careful perseverance, the ulcers were healed, the 
worms disappeared and he gradually became robust. 

Sec. j6. Spinal Disease. — The various diseases of the 
spine should all be treated upon the general plan of over- 
coming pain, relieving congestion and controlling irrita- 
tion. The nerve tonic (see Section 19) will always be 
found valuable in these cases, and should be taken between 
doses of the alteratives, which will be found important, 
according to the various conditions of the patient as set 
forth in Chapter III, where the use of these alteratives is 
described. By observing the effect of the remedies the 
patient can determine when and how long the remedies 
should be intermitted. 

There is one important physiological truth that should 
be remembered, and that is that nerves have the power to 
transmit morbid effects. For example: It is well known 



622 MEDICAL MEMORANDA. 

that inflammation or irritation of the sciatic nerve, near 
its origin in the spinal column will produce many and 
varied forms of suffering along the whole course of the leg 
and throughout all the ramifications of this nerve in the 
foot. This is sometimes mistakenly called rheumatism. 

In the extreme pain of the disease called sciatica the 
nerve tonic is valuable. It has a marked tendency to 
lessen the amount of suffering in any given time. Also 
the liniments described in a chapter -of this volume will 
be beneficial. In addition to what is there said, I will add 
that small blisters, along the course of the nerve from the 
hip to the knee are advisable. These may be repeated, 
possibly once or twice. Also it is indispensable that the 
patient take at night a full dose of Fever Powder No. One. 
But if this is continued long it will be necessary to cease 
the remedy gradually, as it is unnecessary severity to sud- 
denly break off the morphine habit. I recall the case of a 
young lady who acquired this habit in the treatment of 
malignant rheumatic fever. When the time came to wean 
her from the morphine, I commenced with thirty drops of 
laudanum, and gave twenty-eight drops the next day, and 
so on down, two drops less each day. On the fifteenth 
day she wanted her final two drops as badly as the thirty 
drops at the begining of the process. But it is a curious 
fact that on and after the sixteenth day she desired ho 
more opiates. 

Sec. jy. Sick Head Ache. — A class of nervous women 
are afflicted with chronic headache, especially what is 
called sick headache. This is best relieved by the Emetic 
Mixture. But where this is dreaded, Fever Power No. 
One may be used in its stead. Yet much better results 
can be attained by giving the Emetic first, and the powder 
afterwards. 

In that form called nervous headache, where life is in 
danger by the extremity of the pain, and the patient for 
idiosyncratic reasons cannot take the powder, on account 
of the morphine it contains, the free use of quinine and 
elixir valerianate of ammonia will often prove successful. 



CHRONIC LOCAL AFFECTIONS. 623 

But in most cases the powder is the best remedy. When 
the patient perceives that the malady is approaching, she 
should take the powder before the pain is established, put 
her feet in hot water, applying cold water to her head at 
the same time; and a mustard plaster, wet with camphor 
along the spine and weak points will be found useful. 

Sometimes this and other pains arise from uterine dis- 
turbance, monthly irregularities and monthly suppression, 
by wet feet and other exposure at the monthly period. 
In such cases in addition to the above treatment, the dys- 
peptic pill and Alterative No. One will be found valuable. 
There are, however, some scrofulous subjects that 
require the Alterative No. Three for a long time. This is 
especially true, if there is pain and soreness in the region 
of the uterus or any of the organs connected with it. 

In all that class of cases connnected with uterine or 
ovarian disturbance there is a remedy that sometimes 
exhibits special virtues. It is the fluid extract of cypri- 
pedium pubescens. The dose is half a teaspoonful, three 
times a day. It will not interfere with any other remedy. 
I have known it to be valuable in the treatment of nervous 
women; and on one occasion it was useful in an epileptic 
fit. And it is an important remedy in all grades of 
female spasms, from the slighest to the greatest, even in 
hysterio-epilepsy, where the head of the patient is some- 
times drawn down to her heels. 

The most universal forms of female weakness, are pain 
.and weakness in the small of the back, and in the region of 
the ovarian glands or soreness in the uterus. In these cases 
in addition to the dyspeptic pill and the Alteratives Nos. 
One and Three, counter-irritants on the weak point in 
the back or any part of the spine will be useful. 

One of the best of these counter-irritants is the plaster 
-described in Section 23. It should be used in the man- 
ner there described. 



CHAPTER XIV. 
CHRONIC LOCAL DISEASES— CONTAGIOUS. 



Sec. y8. Syphilis. — This is a disease communicated 
only by contagion. At first it is local, afterwards, it 
becomes general and constitutional. The first symptom is 
a small round ulcer, known as cancre at some point on the 
generative organs. Soon it presents the appearance of a 
small round hole, as if it had been bored by a gimlet. 
Soon the edges are elevated and thickened and made more 
solid than the healthy skin. The tendency of this little 
round hole is to heal in the course of a month or two. 

This small sore is the index of the greatest catastrophe 
that ever afflicts men and women of this generation. It 
is the precursor of permanent disease of the skin and blood, 
and destructive action in the bones, chronic sore throat, 
diseased eyes, diseased glands, and a specific action jn 
certain glands resembling tuberculosis. 

Some weeks after the infection, an eruption comes on 
the skin resembling measles. This is sometimes slight, 
sometimes exceedingly severe, giving rise to great tor- 
ment from burning and itching. After some weeks the 
eruption disappears and the victim then enters upon a 
long-continued course of ruined health. Afterwards there is 
scattered over his body, spots resembling ring worm, and 
numerous other appearances. These are all included in 
the generic term syphilidea. Many times these spots 
spread, forming putrid ulcers hard to heal. And if a hun- 
dred ulcers have been cured, a new one can appear at any 
time. 



CHRONIC LOCAL DISEASE— CONTAGIOUS. 625 

This disease also attacks the bones; solid lumps will 
be found on the shins, called nodes. Ulcers sometimes 
form inside of the skull affecting even the brain and the 
patient becomes insane or an imbecile. jT"" ] 

In the treatment of this disease the small round ulcer 
first above described must be destroyed as soon 
as possible, by the free application of sulphuric 
acid or nitric acid. Then the sore must be healed by 
Salve No. Two or No. Four. It should be remembered 
that the name of this ulcer is chancre, a name that dis- 
tinguishes it from chancroid, of which we will speak here- 
after. 

As soon as the disease is discovered the patient should 
commence with Alterative No. Three, a teaspoonful three 
times a day. There should be very few intermissions in 
the course of the first year. After that it would be suffi- 
cient to take it half the time. I would also at the begin- 
ning of the treatment use blue mass, to the extent of 
slight salivation — the dose being about the size of a pe . 
During the administering of this remedy, several free 
doses of salts should be given, in the course of three or 
four days. The salivation can be healed in a few days 
with the White Oak wash. 

In addition to Alterative No. Three, there should be 
given a part of the time Alterative No. One and No. 
Two. It should be so arranged that each of these 
alteratives would be given alone. For instance, one might 
be taken in the morning, one at noon, and the third at 
night. In no case should the patient take three doses of 
each in the same day. 

When the eruption on the skin first occurs it should be 
treated with a mixture of sulphate of iron, one teaspoon- 
ful, and vaseline four ounces. This compound should be 
rubbed all over the patient once a day for three days, and 
it should not be washed off until three more days have 
passed. 

Great care should be taken not to apply rain water, 
containing putrid material to this surface or any other. 

39 



626 MEDICAL MEMORANDA. 

Moderately pure rain water may be used if it is boiled just 
before using. The boiling destroys all the germs, which 
the water contains, whether they be cryptogamic or 
zymotic. The addition of surgeons soap renders it com- 
pletely antiseptic. In the first washing after the ointment 
is used vinegar is preferable, for the iron is antagonistic 
to the soap. In treating the ulcers Salve No. Three is 
valuable, as stated in Sec. 17; and so is the White Oak 
wash, and also the Zinc wash. 

Sec. 7p. Cliancroid. — This disease is separate and dis- 
tinct from the chancre. It is characterized by a superfi- 
cial ulcer that has no resemblance to the round hole of the 
chancre. It spreads over the surface, indefinitely, while 
the chancre does not. But mainly, the chancre poisons 
the system, while the chancroid does not. These ulcers 
can generally be healed by the ' White Oak and Zinc 
washes, and the application of Salve No. Two or Four. 
Again while chancre is benefited by mercury, chancroid is 
made worse by it. Chancre brings on eruptions and the 
train of evils described in the last section, while chancroid 
has no such results. Both of these diseases, however, 
may produce swellings in the groin. These swellings are 
called buboes, and other names. They form abcesses 
which must be cut open and poulticed for a few days 4 with 
comfrey and flax seed; and then healed by the salves and 
washes as other ulcers. 1 

The primal ulcer called chancroid is healed by the 
washes and salves as other ulcers. In obstinate cases the 
surface may be lightly touched with the nitrate of silver. 
If I should find an ulcer that would not otherwise heal, I 
would apply the Salve No. Three. After that is used 
about ten days, I would again resort to Salve No. Two 
and No. Four, and the White Oak and Zinc washes. 
These washes are described in Section 68. 

Sec. 80. Gonorrhea. — This like the two foregoing dis- 

1 See note to Section 81, for a sug- ment of the original ulcer in 
gestion as to the value of sugar of chancre and chancroid, 
lead externally applied in the treat- 



CHRONIC LOCAL DISEASE— CONTAGIOUS. 627 

eases is communicated only by a specific virus. It is char- 
acterized by purulent discharge from the urethra and 
burning pain and smarting in micturition. Great care 
should be taken in the progress of this disease to avoid 
taking cold; for this frequently brings on gonorrheal rheu- 
matism, a very formidable disease. 

In the treatment of this disease, the patient should 
first take a full dose of salts, avoid all stimulants and all 
hard work, and use the lightest diet. He should at once 
use the Gonorrheal Mixture, which is prepared as follows: 
Balsam copaiba, two ounces; fluid extract gelseminum, 
one ounce; fluid extract phytolacca, one ounce; sweet 
spirits of nitre, one ounce; compound spirits of lavender, 
one ounce. The bottle in which this is to be kept should 
be carefully corked; and it should be thoroughly shaken 
before using. The dose is a teaspoonsul three times a 
day which may be increased or diminished according to 
the dizziness. It is well known that gelseminum will pro- 
duce temporary blindness and dizziness, if taken too freely. 
After taking the mixture for some days, if it does not pro- 
duce dizziness, gelseminum should be gradually added 
until it reaches that point. 

In the meantime a wash may be prepared, by dissolv- 
ing forty grains of quinine in a pint of water. This is to 
be thrown into the urethra with a syringe. This may be 
done once a day or oftener; but not until the mixture has 
been used one week. 

If these directions are followed, and there is general 
good behavior, mild diet, moderate work or exercise, and 
the diseased organ is kept clean by frequent bathing in 
pure cool water, the patient will get well. 

But if he is unruly and vicious, complications will arise, 
other diseases be contracted and in the end he will die as 
the fool dieth. 

Sec. 81. Scabies. — This disease is commonly known 
as the itch. It is only contracted by coming in contact 
with the contagion. The reader will find the nature and 



628 MEDICAL MEMORANDA. 

treatment of this disease, 'discussed' under the head of itch 
ointment in Section 27. 1 

1 The sugar of lead, contained in found effective, when used as a wash 
this ointment is the enemy of all upon the original sore of chancre 
infusorial life. It has even been and chancroid. 



CHAPTER XV. 



SUGGESTIONS IN OBSTETRICS. 



Sec. 82. Special Conditions of a Woman With-CJiild. — 
The health of a lady in this important period of her life is 
sometimes impaired. The headaches, pains and weak- 
nesses, incident to nervous women have already been 
sufficiently discussed in Section J J. 

A notable feature of these cases is indigestion, which 
is a symptom of her condition. It is evinced by burning 
in the stomach and other tokens. The treatment in such 
cases is the dyspeptic pill, and the occasional use of Fever 
Powder No. Three, commencing with very small doses 
and gradually increasing. This treatment will also over- 
come constipation. . ■ 

We now come to the most distressing symptom of the 
condition involved, called by medical writers the vomiting 
of pregnancy. Though this is often slight, yet we find 
every grade from the slightest to the other extreme which 
destroys life. As to the majority of the light cases, noth- 
ing is needed, except the treatment for dyspepsia above 
mentioned. 

For the alarming cases there is one remedy of great 
value; and that is the nitrate of silver capsules, prepared 
in the manner described in Section 74 for the treatment 
of chronic diarrhea. One of these little capsules should 
be given three times a day. In the meantime the bowels 
should be kept loose by a syringe injection of warm water. 
Occasionally there may be a hypodermic injection of mor- 



630 MEDICAL MEMORANDA. 

phine over the stomach once or twice a day, unless the 
idiosyncrasy of the patient precludes it. 

In addition to all this, considerable counter-irritation 
is needed on the stomach and on the spine. 

The chief thing- in this form of suffering is to gain time 
and prevent starvation. Hence there is great necessity 
for finding some kind of nourishment that the patient 
relishes. If it is thrown up, but the craving continues, 
she should persist, and eat small quantities every two 
hours, and it will soon remain on her stomach. By being 
careful as to quantity of food, a cure will soon be affected 
by the aid of the little capsules, that can be diminished 
in size if found necessary. 

We sometimes meet with morbid mental conditions in a 
patient of this class, in which she is the victim of imagin- 
ary evils and often exhibits a strange perversity. The 
friends should meet this state of things with the gentlest 
courtesy and persistent kindness; 1 never refusing her any- 
thing that is proper to be granted — always being careful 
to give her the article of food she craves, without delay. 
The observance of these precautions on the part of an 
intelligent husband will be prompted by love, and be a 
slight price to pay for the joy and honor of fatherhood, 
and will never be regretted. 

Another important item is to guard against disagree- 
able sights and sudden frights, and thus avoid unfavorable 
prenatal influence, upon the unborn child. It is now well 
settled that an unexpected catastrophe to the mother may 
subject the child to prenatal marks and 'effects. On the 
other hand it will have a -happy influence upon both 
mother and the future child if relatives, friends and neigh- 
bors bring the patient little presents, or tokens of interest 
with kind demonstrations and speak hopefully of the com- 
ing ordeal. 

She should have a select picture of some beautiful face 
hanging on the wall, where she could often see it. 

She should not be coaxed nor even requested to do 

1 See Alathiasis Sec. 2, Note 2. 



SUGGESTIONS IN OBSTETRICS. 631 

anything she does not desire to do and all animal passions 
should be avoided. 

As the full time approaches she should have help to do 
her housework and avoid heavy work such as washing and 
scrubbing. 

Sec. 8j. Parturition. — When labor pain is actually 
present the patient should be taught that to go slow and 
gain time are important factors in her case. It is not the 
most rapid and violent cases that have the best ending. 

In cases that are manifestly difficult, the patient should 
take enough tartar emetic to produce slight vomiting. 
Then if dilation is not completed she should take enough 
morphine to quiet her, and get some sleep if possible. As 
soon as the effect of the morphine is passed, commence 
with small 'doses of fluid extract of ergot, (say twenty 
drops every half hour) until there is marked increase in 
the labor pains. If these are apparently in excess, a 
small dose of morphine may be given again. All these 
directions refer to unusual cases and first cases. Prob- 
ably nine-tenths of all the cases require nothing but to 
let nature take its course, giving the patient what she 
craves in the way of food and drink, and treating her 
kindly, considerately and encouragingly. 

As soon as child-birth has occurred, if the umbilical 
cord is wrapped around the neck of the child, it should be 
removed immediately. If pulsation is felt in the cord 
wait a minute or two, until the babe is able to move vigor- 
ously, then tie a piece of cotton string around the cord, 
tightly, three inches more or less from the navel. Then 
the cord is to be Ait outside of the string, with a pair of 
sharp scissors. Then the infant is handed to those who 
will properly care for it, and after waiting a few minutes 
the placenta is removed. This is done by slight traction 
of the cord, while the patient presses her sides forcibly 
together and bears down firmly. A little 'waiting and a 
little effort will succeed in all cases, where the placenta 
are not adherent; in which case it is removed by the intro- 
duction of the hand. Then the bandage is applied around 



6 32 MEDICAL MEMORANDA. 

the patient, pinned moderately tight. She is carefully 
washed with warm water that has been just boiled. All 
stained garments are removed and daily afterwards. Often 
fill the room with the vapor of burnt coffee. The patient 
should lie as still as possible for at least ten. days; and 
after that learn to sit up gradually. 

If within the first ten days the patient takes cold she 
may have puerperal fever. This is ushered in by a chill 
the same as all other fevers. No time should be lost. 
She should commence with the Fever Powder No. One, 
taking it as freely as her system will permit. As soon as 
she is brought under the effect of this remedy, then vera- 
trum should be used carefully, so as to produce as little 
vomiting as possible. The swelling and pain will disap- 
pear as soon as the veratrum takes effect. A ' very few 
days of this treatment and the removal of all clots with 
the aid of hot water and a syringe will bring the fever to 
an end. The hot water should contain one grain of cor- 
rosive sublimate to a quart of water. 

Certain adjuncts will also be of advantage as follows: 
Give the patient sugar-coated asafcetida pills of about the 
two grain size from one to three times a day; also the 
elixir valerianate of ammonia, a teaspoonful three hours 
apart. The red colored flowing generally ceases, when 
the fever commences. These adjuncts aid in bringing on 
the return of the red-colored flowing, a fact, which is of 
the utmost importance; for it must return to avoid exten- 
sive inflammation of the parts and septic peritonitis. 
Sometimes it returns with a pale color, instead of a red. 
This is better than nothing and should be promoted as 
much as possible. It should be stated plainly that unless 
some kind of flowing is established inside of ten days the 
patient will die. 

During the ten days the patient is confined in bed as 
above mentioned she should have any kind of food she 
desires, except milk, and the utmost caution should be 
taken to prevent the perspiration from being suddenly 
stopped. This has killed many patients. The following 



SUGGESTIONS IN OBSTETRICS. 633 

case that occurred in my practice will illustrate this point. 
The patient was frail and delicate. Soon after the child 
was born the patient was taken with fever, and after a 
struggle of several days, I succeeded in controlling it. 
But a few days later, again came fever, pain and swell- 
ing. Upon making the most dilligent inquiry, I could get 
no knowledge of the cause of the patient taking cold the 
second time. But being suspicious of the conduct of a 
hired nurse in charge of the case, I asked the sister of the 
patient to watch the nurse during the night. Soon I 
learned that this creature had tossed all the clothes off of 
the patient, covered with perspiration, got her out of bed 
in the middle of a cold winter night, when the fire had 
run down and the room was cold, and then rubbed cold 
water on her freely, while she was in state of perspiration. 
The inevitable result followed: A violent chill and 
rapidly increasing fever and fatal pyaemia, In a few days 
the patient was dead in spite of all my efforts to save her. 
In fact she was killed either through the malice or ignor- 
ance of the nurse. There was certainly some malice in 
her procedure, for she was at least guilty of the sin of 
presumption; for she assumed to act where she at least had 
no adequate knowledge. 

Sec. 84. — Local Disturbances, sometimes following 
Child-Birth. — There are certain troubles of a local nature 
to which this class of patients are liable, that we will now 
briefly consider. 

First: Gathered Breast. — This abscess of the mam- 
mary gland is the result of taking cold. It generally com- 
mences with a chill, considerable fever ensues, the breast 
swells rapidly, becomes very painful and in a few days 
purulent formation is found in the gland. After several 
days more it points at some part of the surface, breaks 
and runs out. The better practice is to lance it. 

Phytolacca is the important remedy in this disease. 
The Creator has placed in this single plant the curious 
and mysterious power, as we have seen all through this 
volume, of overcoming certain formidable diseases. It is 



634 MEDICAL MEMORANDA. 

the common poke root, growing abundantly in Pennsyl- 
vania, Ohio and Indiana; and can easily be cultivated in 
Iowa. The preparation used is the fluid extract and is 
sold by all pharmacists. This powerful remedy if used 
soon enough will prevent the inflammed breast from gath- 
ering or forming an abscess. I have known a number of 
cases where this remedy was used alone with surprising 
success. But it is not wise to neglect other remedies use- 
ful in the same case. Fever Powder No. One should be 
used freely, veratrum should be used lightly, and the 
Phytolacca should be given, a teaspoon half full, three 
hours apart. At the same time rub some of the fluid on 
the swelled breast. The reader, may rest assured that 
every case of this kind will be cut short by this treatment, 
and the patient escape the severe train of symptoms. 

The foregoing treatment relates to the case before the 
breast has gathered and breaks or is ready to lance. After 
the breast gathers, the treatment and importance of the 
disease will be best set forth by the recital of the history 
of three cases as follows: 

( i ) In this case the child was four days old. The 
mother took cold, and swelling and pain, in the mammary 
glands, resulted as usual in such cases. The physician in 
charge attached no importance to it and gave it no treat- 
ment. She suffered great agony, and an immense abscess 
was the result, which broke out in several holes, the pus 
smelling disagreeably and partially escaping. Soon the 
other breast gathered with the same sad results. At the 
end of two months I was engaged to treat the case. She 
was greatly emaciated, and her breasts a sorrowful sight. 

After opening some of the collections to let the mat- 
ter out, I applied the poultice of flax seed and comfrey 
six days; gave her freely of the Fever Powder No. One; 
also of the Alterative No. Three; adding occasionally a 
dose of phytolacca by itself. 

Under this treatment she continually improved. In a 
month the holes had all disappeared. Youth and a vigor- 
ous constitution triumphed and she came out in fine health. 



SUGGESTIOXS IN OBSTETRICS. 635 

( 2 ) In the second case there was presented rapid 
malignant mammary abscess. I was called into the case 
at the end of six months. A number of abscesses had 
formed in both breasts. She was greatly emaciated, 
coughing severely, apparently sinking into consumption. 
It was a pitiful sight. 

I spoke encouragingly and told her that she would 
begin to improve at once. 

I applied the poultice as in the other cases, always 
keeping it cool, gave her fever Powder No. One freely; 
kept the bowels loose with salts; meanwhile administer- 
ing Alterative No. Three, a teaspoonful three times a day 
— giving some additional phytolacca from time to time. 
In two months the large cakes disappeared, and the large 
holes filled up. At the end of another month, only some 
scars remained to remind her of her agony. 

(3) In the third case I was called after the breasts 
were inflammed but before the abscesses could be formed. 
The patient had high fever, and her breasts were greatly 
swelled and very painful. I treated her with the follow- 
ing mixture: Fluid extract of phytolacca, one part; fluid 
extract of gelseminum; and laudanum, each one half part; 
and elixir valerianate of ammonia, two parts. Of this the 
patient took a teaspoonful every hour, until quite dizzy. 
In the meantime some of the fluid was as often, rubbed 
on her breasts; and also a cool poultice of flax seed and 
comfrey was applied, not allowing it to get hot at any 
time. 

As soon as the patient became dizzy as above men- 
tioned, she was given the fluid extract of veratrum in 
doses of ten drops, three hours apart until she vomited. 
In three days the swelling disappeared. 

The treatment set forth in this Section will also cure 
plcgmasia dolens (milk leg,) a form of suffering that 
attacks a woman in child-birth, when the milk does not 
appear, or disappears, after having been present. An 
account of the successful treatment of an extreme case of 
this kind is given in the ninth section. 



CHAPTER XVI. 



CERTAIN DISEASES OF WOMAN. 



Sec. 85. Prefatory. — The topics of this chapter might 
properly have been distributed among various other chap- 
ters, in their proper connections in this volume. But they 
are germane to obstetrical questions and are, therefore, 
reserved for this chapter, as supplemental to the subjects 
of the last chapter. 

At the beginning of this discussion, it should be said, 
generally, that the uterus — the organ under consideration 
— is one of exceeding vitality. Its connection with the 
whole nervous system is wonderful. There is no function 
of the physical organs of woman that may not be per- 
verted or impaired by uterine disturbance. 

Sec, 86. Acute Inflammation of the Uterus. — The 
whole of this organ may be inflammed; or some portion 
of it may be inflammed, without involving the remainder. 
There are various causes of these inflammations, two of 
which are chief: ( 1 ) Taking cold in the womb; and ( 2 ) 
retention of clots inside of the womb, a short time after 
child-birth. 

In relation to this latter cause, it should be explained 
that these retained clots produce formidable mischief, for 
the reason that, when a putrid substance, remains in con- 
tact with an absorbing surface, the putrescent material is 
taken up by the venous capillaries and thus enters the blood, 
and produces inflammation and disease. 

Three days after the child is born, if there are retained 
clots, the mother though free from suffering, is suddenly 



CERTAIN DISEASES OF WOMAN. 637 

struck with a chill. Severe pain manifests itself; rapid 
swelling; increasing heat; pulse increasing; and if not 
properly treated death ensues in three or four days. These 
cases, however, can be cured if properly treated, as the 
following incident will show: 

In this case the child was five days old when the lady 
was stricken with the pyaemic chill, at which time I was 
first called to see her. I gave her a half teaspoonful of 
veratrum, and stood by with laudanum in my hands await- 
ing results, vomiting commenced in two hours. I then 
gave her (to stop the vomiting) a half teaspoonful of 
laudanum, and half of a glass of brandy, mixed with sugar 
and water. Suddenly there was a free flow of blood, with 
the discharge of numerous clots, and the swelling disap- 
peared. I then gave her the Fever Powder No. One three 
hours apart, with ten drops of veratrum half way between, 
until it became necessary to lessen the dose. The swell- 
ing never returned; neither did the pain. The red flow 
continued properly. In a few days she was convalescent. 

The fluid extract of gelseminum and the fluid extract 
of valerian are valuable adjuncts in these cases. A single 
dose of calomel in the beginning of the disease is of large 
benefit. I sometimes use pills of asafcetida, sugar-coated. 

Sec. 8y. Chronic Irritation of the Mucous Membrane 
of the Womb. — This disease is much more likely to occur 
in scrofulous and tubercular families; but in others it may 
be brought on by carelessness in taking cold at the time 
of the monthly period. 

With the younger class of women this kind of careless- 
ness produces a more rapid inflammatory action; the 
morbid processes may extend to the ovarian glands. Puru- 
lent collections may form; these may escape through the 
fallopian tubes into the womb, or local peritoneal inflam- 
mation may ensue and the escaping fluids pass down 
behind the womb, and collect in the cul-de-sac of Douglas. 
Here it may burrow for a time, and finally break its way 
into the rectum or bladder, or pointing inwardly may be 
cut open. 



- 6 38 MEDICAL MEMORANDA. 

In general it may be said that the course of this class 
of affections is ( I ) Inflammation of the tissues; (2 ) Puru- 
lent formation; and (3) escape or non-escape of the puru- 
lent matter. If it escapes into the cavity of the body, 
circumscribed peritonitis will ensue, which extending 
more or less rapidly becomes general acute peritonitis. 
These cases will soon result in death unless properly 
treated. Many have been saved, however, by an early 
evacuation of the matter aided by Alterative No. Three 
used liberally, and Alterative Nos. One and Two, occa- 
sionally. 

In the progress of such cases chronic ulcers may form. 
These may be malignant or non-malignant. If the former, 
death ensues. They may be inside of the womb or out- 
side of it, and if non-malignant, they can generally be 
cured. 

Often the ulcer is located on the neck of the womb, 
and is made visible by the aid of a speculum. 

In the treatment of these cases the patient should take 
every night one dose of Fever Powder No. One; also 
Alterative No Three, regularly, three times a day, and 
part of the time Alteratives No. One and Two, but not at 
the same hour. Beyond all this the patient should take 
the fluid extract cypripedium pubescens. The dose is a 
half teaspoonful three times a day. It should be com- 
bined with a little sweetened water. 

When these complaints occur in dyspeptics the utmost 
caution must be observed to avoid mischief to the stomach 
with drugs, food or drink. In* such cases some of these 
remedies may be set aside, if much burning in the 
stomach results from their use, and resort should be had 
to the dyspeptic pill and Fever Powder No. Three. 

As to the local treatment of these ulcers, it should be 
noted that pharmacists sell prepared cotton, made anti- 
septic, through chemical process. A piece of this cotton, 
rolled up, small, with tape tied around the middle of it is 
to be saturated with a lotion (boracic acid, one part; gly- 
cerine, four parts and water eight parts, shaken together 



CERTAIN DISEASES OF WOMAN. 639 

in a bottle freely, and constituting a soothing lotion) and 
then pushed by the patient against the ulcers in the even- 
ing. It remains there until the following morning, when 
it is withdrawn by the aid of the piece of tape. This can 
be repeated as often as necessary. 

The White Oak wash is used by means of a syringe in 
the morning and the Zinc wash in the afternoon. In cases 
of exceeding tenderness, or lack of fortitude on the part 
of the patient, this wash must be diluted with clean water. 

In rare and obstinate cases these ulcers, with the aid 
of the speculum may b'e touched with the nitrate of silver 
wash, with a swab. 

If these nervous sufferers are treated kindly and con- 
siderately they soon exhibit a surprisingly improved 
mental condition. 1 They may be seen each day, gradually 
rising out of a state of gloom, .depression, moroseness, 
even ferocity into an agreeable and peaceful state of mind. 

But in the absence of kindness and proper medical 
treatment many of them sink away into insanity and the 
asylum. 

Sec. 88. Leucorrhea. — This disease is commonly 
called whites, on account of the pale-colored fluid dis- 
charged. It may degenerate into a yellowish or greenish 
color, where this discharge is partly purulent. Some por- 
tion of this discharge may come from the womb itself, but 
its chief origin is in the vaginal walls. 

This disease should be ^treated substantially as the 
ulcers in the neck of the womb, described in the last sec- 
tion. Also another wash may be used, and that is a solu- 
tion of chloride of zinc, ten grains in a pint of water. But 
all these washes should be made weaker or stronger, 
according to the amount of smarting they produce. 

Sec. 8p. Prolapsus Uteri. — This disease, commonly 
known as falling of the womb, presents every degree from 
the slightest to extreme cases. It is generally connected 
with leucorrheal discharge and often with uterine ulcers; 

1 See Alathiasis Sec. 2, Note 2. Also A?ite Sec. 82, Note 1. 



640 MEDICAL MEMORANDA. 

and also urinary troubles. In this last case urination is 
limited and strained, or accompanied with a sense of burn- 
ing. This is owing to the mechanical pressure of the 
womb upon the neck of the bladder. 

Sometimes there is displacement of the womb — the 
upper end being turned over in some direction, the womb, 
assumes a horizontal position, instead of the natural per- 
pendicular position. 

To correct these troubles, there are many supporters, 
bandages and appliances, sold by pharmacists, who will 
explain their mode of use. 

The medicines to be used are the same substantially 
as in the uterine disturbances, already described: The 
occasional use of Fever Powder No. One; the free use of 
Fever Powder No. Three; and the moderate use of the 
dyspeptic pills; also Alterative No. Three carried to a 
sufficient extent; but above all the persistent use of Cyp- 
ripedium — a remedy that God has most manifestly 
designed for all forms of uterine disturbance. 

If the patient is restless and sleepless, at night, she 
should take one tablespoonful of Alterative No. One, on 
retiring. If this does not suffice, pills of mono-bromate 
of camphor may be used. Agents such as these are pre- 
ferable to morphine on account of the danger of the opium 
habit, involved in the use of the latter drug. 

It should be remembered that sufficient sleep is here of 
great value, in restoring the lost equilibrium of the nervous 
system. And anything that tends to wakefulness, such 
as household cares and worry of any kind should be 
avoided. 

Perhaps the most important fact connected with pro- 
lapsion outside of fatigue and weakness is that the uterus 
is increased in size and weight. It will be observed that 
the persistent use of Alterative No. Three has a marked 
tendency to reduce both the size and weight of this organ. 
In addition to this the iodide of potassium is valuable. 
One ounce should be dissolved in a pint of water, kept 



CERTAIN DISEASES OF WOMAN. 641 

carefully corked. The dose is a teaspoonful three times 
a day. 

It should be remembered that in the. use of any of 
these remedies if the stomach is weak or dyspeptic it is 
well to delay for a time, and reduce the size of the doses 
until the patient can take the given medicine without too 
much disturbance in the stomach. 

See. po. Amenorrhea. — The Creator has ordained a 
mysterious monthly flow, serving excellent physiological 
and spiritual purposes. Like all others this function is 
liable to be assailed by disease. When the catamenia is 
arrested or stopped by exposure, wet feet, taking cold or 
any other untoward cause, the disease is known as amen- 
orrhea. 

Many women are careless about these exposures, when 
the monthly period is present. So also in tubercular fami- 
lies, and in all weak constitutions, taking cold at any time 
may be the means of suppressing the menses. 

Many and varied inflammatory processes are produced 
by this monthly irregularity or suppression, and there is 
a variety of nervous disturbances, involving extensive 
pain, which may afflict the subject. 

As to the relief in such cases, it is manifest that it 
consists mainly in re-establishing the lost function; i. e. 
the menses must be restored. 

Many girls, just turning into womanhood have been 
brought to ruinous disease by refusing through pride or 
false modesty, to admit the deficiency or suppression of 
this flow, insisting that they were regular, when the prac- 
titioner knew to the contrary. Many cases are seen, where 
there is a slight appearance of the monthly red color, 
barely enough to keep the patient alive, but not enough 
to prevent the fatal prostration of the nervous energy. In 
a word then, this flow must come once a month; must be 
sufficient in quantity; and red in color. If it is colored 
black, serious loss will be incurred. Generally, there will 
be important pain at or near the day of the month that 
the flow should appear. When this is the case remedies 



642 MEDICAL MEMORANDA. 

should be given to prevent the pain. As. a rule nothing 
is better than one or two does of Fever Powder No. One. 
Also the following compound is well adapted to such cases: 
Fluid extract of gelseminum, one ounce; morphine, four 
ounces; sweet spirits of nitre, one ounce; elixir valerianate 
of ammonia, two ounces. The patient can take from a 
half to a whole teaspoonful of this mixture, and repeat as 
often as the effect of the morphine will allow, until relief 
is obtained. 

In the effort to re-establish the monthly period, much 
attention must be given to hygiene in all its forms; to dys- 
pepsia, constipation and all local pains. Sometimes also 
torpor of the liver exists, which must be remedied. In 
one case of this kind I prescribed iodide of potassa — one 
ounce, being dissolved in a pint of pure water. The dose 
was a teaspoonful three times a day. In addition to this 
a blue mass pill as large as a pea, was taken every night, 
being careful to stop if any tokens of salivation arose. 
Subsequently to this the patient took a few of the dys- 
peptic pills, the free use of Fever -'Powder No. Three and 
the counter irritating plaster on her back. The patient 
came out of her trouble strong and robust. 

The reader will kindly remember that the recital of 
this and other specific cases, is not done in the spirit of 
self-glorification, but as object lessons of the subjects 
involved; and for the further purpose of recognizing the 
wondrous power of God, as exhibited in remedies, and 
leading the afflicted who may read this book, to such 
recognition, and the blessedness that comes from it. 

THE END. 



INDEX. 



( The numbers refer to Sections. ) 



Aconite, 5, note 4 
Alterative No. One. 7 
Alterative No. Two, 8 
Alterative Xo. Three, 9 
Abscesses, 9, 66 
Acute Disease, 29, a, 46 
Ague, 37 

Anomalous fevers, 42 
Arthiritis, 55 
Ascarides, 75 
Amenorrhea, 90 

B 

Bromide of potassa, 7, note 1 

Bromism. 7 

Brown's case of consumption, £ 

Bone, disease of 9, 4, 2. 73 

Boils, 9 

Back, pain in, 10 

Bladder, chronic disease of. 19 

Brain, inflammation of, 43 

Bronchial tubes, 50 

Brain fever, 53 

Bloody Flux, 57 

Buboes, 78. 79 



Chronic Disease, 30, 46 
Croup Mixture, 6 
Croup. 6 

Consumption, 8, 9 
Carbuncle, 6 
Chill, 2 
Coxalgia. 12 

Counter-irritating plaster. 23 
Colchicum. 26 
Cryptogamic fever. 36 



Continued fever, 36 

Costal Pleura, inflammation of, 43 

Comfrey and flaxseed poultice, 42 

48, 66, 68, 71, 72 
Catarrhal fever, 52 
Chill and fever, 37 
Cerebro Spinal Meningitis, 54 
Cholera Morbus, 57 
Cholera Infantum, 57 
Catarrh, 70 
Case of varioloid, 7 
Case of consumption, 8 
Case of milk-leg, 9 
Case of Divine aid, 9 
Case of St Vitas dance 
Case of malarial fever. 
Case of congestive chill 
Case of lung fever, 52 
Cases of rheumatism 26, 55 
Contagious diseases with symptom 

aticiever, 58 
Chronic local affections, non-con 

tagious, 66 
Case of carbuncle, 68; 72 
Case of erysipelas. 68 
Case of poisoned wound, 68 
Case of ulcer, 68 
Cancer, 71 
Case of Union soldier, eaten 



19 
37 

37 



ith 



parasites. 75 
Contagious local diseases, 78 
Chancre, 78 
Chancroid, 79 
Constipation, S2 
Child-birth, 83 
Cases in Obstetrics, 
Chronic irritation 

membrane of the 



83, 84 

of the mucous 

womb, x_ 



6 4 6 



INDEX. 



Case of monthly irregularity, go 
Cypripedium, 87, 89 



Divine aid, 9, 90 
Diarrhoea, 2, 57, 74 
Diphtheria gargles, 13, 14 
Diphtheria, 60 
Dyspepsia, 19, 86 
Dyspeptic Pills, 25 
Disease, general view, 29, 31, 35 
Disease, acute, 29-a 
Disease, chronic, 30, 46 
Disease, symptomatic, 32 
Disease, traumatic, 33 
Disease, idiopathic, 34 
Disease, malignant, 34 
Diseases of women, 85 



Emetic Mixture, 6 
Eruptions, 9, 16 
Eczema, 67, 16, 21 
Erysipelas, 21, 56 
Erysipelas wash, 21; 56 
Erythema, 21 
Eye-water, 22, 66 

Emetic Mixture, to be used at the 
beginning of the treatment of all 
fevers, 39 
Effusion, 43 
Ear-ache, 66 



Fever, 2, 3, 4, 5, 35 
Fever Powder No. One, 2 
Fever Powder No. Two, 2-a 
Fever Powder No. Three, 3 
Fever Drops No. One, 4 
Fever Drops, No. Two, 5 
Fiux, 2 

Fever, general view of, 36 
Fever, symptomatic, 51, 58 
Fever, cryptogamic, 36, 37 
Fever, intermittent, 36, 37 
Fever, remittent, 36, 37 
Fever, continued, 36, 37 
Fever, zymotic, 35, 38 
Fever, typhoid, 39 
Fever, typho-malarial, 40 
Fever, typhus, 41 



Fevers, anomalous, 42 

Fever, catarrhal, 52 

Fever of the lungs, 52 

Fever of of the brain, 53. 

Fever, scarlet, 59 

Fever, puerperal, 83 

First intention, 71 

Flax-seed and comfrey poultice, 37, 

47, 48, 66, 68, 71, 72, 73 
Female weakness, 77 
Felon, 73 



Ginger, 2, note 3, 
Gelseminum, 5, note 2 
Glands, swelling of, 8 
Gargle No. One, 13 
Gargle No. Two, 14 
Gerrn Theories of disease, 36 
Gangrene, 43 
Gonorrhea, 80 
Gonorrheal mixture, 80 
Gathered breast, 84 

H 

Headache, 7, 77 
Hip joint disease, 12, 73 
Hair dressing, 28 
Hygiene, 37, 38, 39, 40 
Herod, eaten of worms, 75 
Hysterio-epilepsy, 77 

I 

Ipecac, 6, note 6 

Insomnia, 7 

Iodide of potassa, 9, note 1 

Itch Ointment, 27, 81 

Infusoria, 27 

Idiopathic disease, 1, 34 

Inflammations, 35 

Intermittent fever, 36 

Intoxicants, power of, in ague, 37 

Idiosyncrasy to be considered in 

treatment of disease, 39, 52 
Inflammation of organs, 42, 43, 50 
Inflammatory processes, various 

endings of, 43 
Injuries, generally, 68 
Infusoria, sugar of lead the enemy 

of, 27, 81, (note) 
Indigestion, 82 
Inflammation of the uterus, 86 



INDEX. 



647 



Inflammation sometimes produced 

by putrid substance, 86 
Insanity, sometimes produced by 
unkindness, 87. 



Kidney diseases, 8, 19 
Kidney's, inflammation of, 43, 49 
Kindness, value of, in treatment of 
disease, 82, 87 



Laryngitis, 6 
Lymphatic glands, 9 
Liniment No. One, 10 
Liniment No. Two, 11 
Liniment No. Three, 12 
Lupus, 16 
Liver pills, 24 

Lungs, inflammation of, 52, 44, 43 
Liver, inflammation of, 43, 45 
Liver, frailty of, 45 
Larynx, inflammation of, 50 
Lung fever, 52 
Labor pains, 83 

Local disturbances, following child- 
birth, 84 
Loving treatment of patients, 82 87, 
Leucorrhea, 88 

M 
Monthly irregularities, 7, 8 
Milk-leg, 9, 84 
Mucous membrane, inflammation of, 

43. 47 
Metastic Rheumatism, 55 
Measles, 62 
Mumps, 63 

Morbid mental conditions, 82 
Morphine habit, 76 

N 
Nipples, soreness of, 18 
Nerve tonic, 19 

Non-contagious diseases with symp- 
tomatic fever, 51 
Nature, recuperative power of, 73 
Nitrate of silver, antidote of, 70 



Opium, 2, note 6. 
Ozema, 20, 70 



Ozema lotion, 20 
Obstetrics, 82 



Paregoric, 2, note 6 

Pyrophosphate of iron, 7, note 2 

Phytolacca, 8, 84, 

Phlegmasia dolens, 9, 89 

Pain, control of, 2, 10 

Pain, connected with all inflamma- 
tion, 2 

Pimples, 16 

Plaster, counter-irritating, 23 

Pleurisy, 23, 47 

Personal experience of author, 37 

Peritoneum, inflammation of, 43, 48 

Purulent formation, 43, 66 

Pancreas, inflammation of, 46 

Peretonitis, 48 

Pneumonia, 52 

Pimples, 70 

Parasitic case, 75 

Pregnancy, vomiting of, 82 

Prenatal influence, 82 

Parturition, 83 

Puerperal fever, 83 

Putrid substance in contact with 
absorbing surface, 86 

Prolapsus uteri, 89 

Poultice, comfrey and flax-seed, 37, 
47, 48, 57, 66, 68 

Q 

Quinine, 2, note 1 
Quinsy, 69 

R 

Rheumatism, 11, 26, 42, 55 
Rheumatic mixture, 26 
Remittent fever, 36 
Resolution, 43 
Recuperative power of nature, 73 



Salacin, 2, note 2 
Sulphate of iron, 2, note 4 
Sulphate of morphine, 2, note 5 
Sweet spirits of nitre, 4, note 1 
Small-pox prevented, 7 
Scrofula, 8, 9, 17 
Syphilis, 8, 17, 78 



6 4 8 



IXDEX. 



Stillingia, 9, note 2 

Spleen, disease of, 9 

Skin, disease of, g 

Swelling, 9 

Stramonium, 11, note 1 

Sciatica, 12, 55, 76 

Spavin, 12 

Sweeney, 12 

Scarlet fever, 13 

Sanguinaria : 13 

Salve No. One, 15 

Salve No. Two, 16 

Salt Rheum, 16, 67 

Salve No. Three, 17 

Salve No. Four, 18 

Spinal troubles, 19, 23 

Saint Vitas' dance, case of, 19 

Sugar of lead, 27, 80, 81, note 1 

Scabies. 27, 81 

Symptomatic disease, 32 

Specific virus, 35 

Skin, hot and dry, 37 

Spleen, inflammation of, 43, 46 

Serum, 43 

Symptomatic fever, 51 58 

Specific virus, 58 

Scarlet fever, 59 

Small-pox, 61 

Scald-head, 66 

Sores and pimples, 9, 15, 66, 68 

Sore mouth of infants, 66 

Sore eyes, 22, 66 

Spinal diseases, 76 

Sick headache, 77 

Scabies, 81 

Sugar of lead, value of in treatment 

of chancre and chancroid, 27, 

79 (note), 81 (note) 
Sin of presumption, 83 



Surgeon's soap, antiseptic, 78 



Tartar Emetic, 6, note 5 
Tuberculosis, 8, 9 
Tumors, 6 
Tooth-ache, 10 
Traumatic disease, 1, 33 
Typhoid fever, 39 
Typho-malarial fever, 40 
Typhus, 41 

Trachea, inflammation of, 50 
Trichinae, 65 
Tetter, 67 

U 

Ulcers, 9, 15, 68 

Urethra, chronic disease of, 19 

Uterine disturbance, 77 



Veratrum, 5, 52 
Varioloid, case of, 7 
Varioloid, treatment of, 61 
Vomiting" of pregnancy, 82 
Vaseline, 78 



W 

allowin 



Wickedness of 

remain uncontrolled, 10 
Whooping-cough, 64 
White swelling, 73 
Whites, 88 
White Oak wash, 68, 70 



Zymotic Fevers, 36, 38 
Zinc wash, 68, 78, 79, 87 



g pain to 



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LIBRARY OF CONGRESS 





017 660 523 6 • 



